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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..c02781b --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #66508 (https://www.gutenberg.org/ebooks/66508) diff --git a/old/66508-0.txt b/old/66508-0.txt deleted file mode 100644 index a68344c..0000000 --- a/old/66508-0.txt +++ /dev/null @@ -1,23947 +0,0 @@ -The Project Gutenberg eBook of The Deipnosophists; or, Banquet of the -Learned of Athenæus, Vol. 3 (of 3), by Athenaeus of Naucratis - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: The Deipnosophists; or, Banquet of the Learned of Athenæus, Vol. - 3 (of 3) - -Author: Athenaeus of Naucratis - -Translator: Charles Duke Yonge - -Release Date: October 10, 2021 [eBook #66508] - -Language: English - -Character set encoding: UTF-8 - -Produced by: Brian Wilsden, Turgut Dincer and the Online Distributed - Proofreading Team at https://www.pgdp.net (This file was - produced from images generously made available by The Internet - Archive) - -*** START OF THE PROJECT GUTENBERG EBOOK THE DEIPNOSOPHISTS; OR, BANQUET OF -THE LEARNED OF ATHENÆUS, VOL. 3 (OF 3) *** - - -Transcriber's Note: Italic text is denoted by _underscores_ and bold -text by =equal signs=. - - - - - THE - - DEIPNOSOPHISTS - - OR - - BANQUET OF THE LEARNED - - OF - - ATHENÆUS. - - - LITERALLY TRANSLATED - BY C. D. YONGE, B. A. - - WITH AN APPENDIX OF POETICAL FRAGMENTS, - RENDERED INTO ENGLISH VERSE BY VARIOUS AUTHORS, - AND A GENERAL INDEX. - - - IN THREE VOLUMES. - VOL. III. - - LONDON: - HENRY G. BOHN, YORK STREET, COVENT GARDEN. - M DCCC LIV. - - - - -CONTENTS OF VOL. III. - - - BOOK XII. - - Love of Pleasure—Luxury of the Persians—Profligacy of the Lydians - Persian Customs—The Sybarites—The Tarentines—The Milesians - —The Abydenes—The Colophonians—Luxury of the Syrians—Of the - Asiatic Kings—Sardanapalus—Philip—The Pisistratidæ—Alcibiades - —Pausanias—Diomnestus—Alexander—Polycrates—Agrigentum - —Lucullus—Aristippus—The Persian—Epicurus—Anaxarchus— - Ptolemy Euergetes—The Lacedæmonians—Cincsias—Anointing— - Venus Callipyge 818‒888 - - - BOOK XIII. - - Lacedæmonian Marriages—Hercules—Rapacity of Courtesans—Folly - of Marrying—Love—Beauty—Courtesans—Hetæræ—Courtesans— - Love—Beauty of Women—Praise of Modesty—Faults of Philosophers - —Lending Money 888‒978 - - - BOOK XIV. - - Jesters—Concerts—Songs—Rhapsodists—Magodi—Harp-players— - Music—Dancing—Dances—Music—Musical Instruments—Music— - Love Songs—Sweetmeats—Different Courses at Dinner—Dessert— - Cheesecakes—Cakes—Vegetables—Pomegranates—Figs—Grapes— - Peacocks—Partridges—The Helots—Cheese—Cooks—The - Thessalians—Ματτύη 978‒1062 - - - BOOK XV. - - The Cottabus—Garlands—Dyes—Perfumes—Libations—Scolia— - Parodies—Torches 1062‒1122 - - - APPENDIX 1123 - - - INDEX. - - - - -BOOK XII. - - -1. YOU appear to me, my good friend Timocrates, to be a man of Cyrene, -according to the Tyndareus of Alexis— - - For there if any man invites another - To any banquet, eighteen others come; - Ten chariots, and fifteen pairs of horses, - And for all these you must provide the food, - So that 'twere better to invite nobody - -And it would be better for me also to hold my tongue, and not to add -anything more to all that has been said already; but since you ask me -very earnestly for a discussion on those men who have been notorious -for luxury, and on their effeminate practices, you must be gratified. - -2. For enjoyment is connected, in the first instance, with appetite; -and in the second place, with pleasure. And Sophocles the poet, being a -man fond of enjoyment, in order to avoid accusing old age, attributed -his impotence in amatory pleasures to his temperance, saying that he -was glad to be released from them as from some hard master. But I -say that the Judgment of Paris is a tale originally invented by the -ancients, as a comparison between pleasure and virtue. Accordingly, -when Venus, that is to say pleasure, was preferred, everything was -thrown into confusion. And that excellent writer Xenophon seems to -me to have invented his fable about Hercules and Virtue on the same -principle. For according to Empedocles— - - Mars was no god to them, nor gallant War, - Nor Jupiter the king, nor Saturn old, - Nor Neptune; Venus was their only queen. - Her they propitiate and duly worship - With pious images, with beauteous figures - Skilfully carved; with fragrant incenses, - And holy offerings of unmix'd myrrh, - And sweetly-smelling frankincense; and many - A pure libation of fresh golden honey - They pour'd along the floor. - -[Sidenote: LOVE OF PLEASURE.] - -And Menander, in his Harp-player, speaking of some one who was very -fond of music, says— - - He was to music much devoted, and - Sought ever pleasing sounds to gratify - His delicate taste. - -3. And yet some people say that the desire of pleasure is a natural -desire, as may be proved by all animals becoming enslaved by it; as -if cowardice, and fear, and all sorts of other passions were not also -common to all animals, and yet these are rejected by all who use their -reason. Accordingly, to be very eager in the pursuit of pleasure is -to go hunting for pain. On which account Homer, wishing to represent -pleasure in an odious light, says that the greatest of the gods receive -no advantage from their power, but are even much injured by it, if they -will allow themselves to be hurried away by the pursuit of pleasure. -For all the anxiety which Jupiter, when awake, lavished on the Trojans, -was lost in open day, when he abandoned himself to pleasure. And Mars, -who was a most valiant deity, was put in chains by Vulcan, who was very -powerless, and incurred great disgrace and punishment, when he had -given himself up to irrational love; and therefore he says to the Gods, -when they came to see him in fetters— - - Behold, on wrong - Swift vengeance waits, and art subdues the strong. - Dwells there a god on all th' Olympian brow - More swift than Mars, and more than Vulcan slow? - Yet Vulcan conquers, and the God of arms - Must pay the penalty for lawless charms.[1] - -But no one ever calls the life of Aristides a life of pleasure (ἡδὺς), -but that is an epithet they apply to Smindyrides the Sybarite, and to -Sardanapalus, though as far as glory went, as Theophrastus says in his -book on Pleasure, it was a far more splendid one; but Aristides never -devoted himself to luxury as those other men did. Nor would any one -call the life of Agesilaus the king of the Lacedæmonians ἡδὺς; but this -name they would apply rather to the life of Ananis, a man who, as far -as real glory is concerned, is totally unknown. Nor would one call the -life of the heroes who fought against Troy ἡδὺς; but they would speak -in that way much more of the men of the present time; and naturally -enough. For the lives of those men were destitute of any luxurious -preparation, and, as I might almost say, had no seasoning to them, -inasmuch as at that time there was no commercial intercourse between -nations, nor were the arts of refinement carried to any degree of -accuracy; but the life of men of the present day is planned with entire -reference to laziness, and enjoyment, and to all sorts of pastimes. - -4. But Plato, in his Philebus, says—"Pleasure is the most insolent of -all things; and, as it is reported, in amatory enjoyments, which are -said to be the most powerful of all, even perjury has been pardoned by -the Gods, as if pleasure was like a child, incapable of distinguishing -between right and wrong." And in the eighth book of his Polity, the -same Plato has previously dilated upon the doctrine so much pressed -by the Epicureans, that, of the desires, some are natural but not -necessary, and others neither natural nor necessary, writing thus—"Is -not the desire to eat enough for health and strength of body, and -for bread and meat to that extent, a necessary desire?—I think it -is.—At all events, the desire for food for these two purposes is -necessary, inasmuch as it is salutary, and inasmuch as it is able to -remove hunger?—No doubt.—And the desire for meat, too, is a necessary -desire, if it at all contributes to a good habit of body?—Most -undoubtedly.—What, then, are we to say? Is no desire which goes beyond -the appetite for this kind of food, and for other food similar to it, -and which, if it is checked in young people, can be entirely stifled, -and which is injurious also to the body, and injurious also to the -mind, both as far as its intellectual powers are concerned, and also -as to its temperance, entitled to be called a necessary one?—Most -certainly not." - -[Sidenote: LOVE OF PLEASURE.] - -5. But Heraclides of Pontus, in his treatise on Pleasure, speaks as -follows—"Tyrants and kings, having all kinds of good things in their -power, and having had experience of all things, place pleasure in the -first rank, on the ground that pleasure makes the nature of man more -magnanimous. Accordingly, all those who have honoured pleasure above -everything, and who have deliberately chosen to live a life of luxury, -have been and magnificent people, as, for instance, the Medes and the -Persians. For they, of all men, are those who hold pleasure and luxury -in the highest honour; and they, at the same time, are the most valiant -and magnanimous of all the barbarians. For to indulge in pleasure and -luxury is the conduct of freeborn men and of a liberal disposition. For -pleasure relaxes the soul and invigorates it. But labour belongs to -slaves and to mean men; on which account they are contracted in their -natural dispositions. And the city of the Athenians, while it indulged -in luxury, was a very great city, and bred very magnanimous men. For -they wore purple garments, and were clad in embroidered tunics; and -they bound up their hair in knots, and wore golden grasshoppers over -their foreheads and in their hair: and their slaves followed them, -bearing folding chairs for them, in order that, if they wished to sit -down, they might not be without some proper seat, and forced to put -up with any chance seat. And these men were such heroes, that they -conquered in the battle of Marathon, and they alone worsted the power -of combined Asia. And all those who are the wisest of men, and who have -the greatest reputation for wisdom, think pleasure the greatest good. -Simonides certainly does when he says— - - For what kind of human life - Can be worth desiring, - If pleasure be denied to it? - What kingly power even? - Without pleasure e'en the gods - Have nothing to be envied for. - -And Pindar, giving advice to Hiero the tyrant of Syracuse, says— - - Never obscure fair pleasure in your life; - A life of pleasure is the best for man. - -And Homer, too, speaks of pleasure and indulgence in the following -terms— - - How sweet the products of a peaceful reign,— - The heaven-taught poet and enchanting strain, - The well-fill'd palace, the perpetual feast, - A loud rejoicing, and a people blest! - How goodly seems it ever to employ - Man's social days in union and in joy; - The plenteous board high heap'd with cates divine, - And o'er the foaming bowl the laughing wine. - -And again, he calls the gods "living at ease." And "at ease" certainly -means "without labour;" as if he meant to show by this expression, that -the greatest of all evils is labour and trouble in life. - -6. On which account Megaclides finds fault with those poets who came -after Homer and Hesiod, and have written about Hercules, relating how -he led armies and took cities,—who passed the greater part of his life -among men in the most excessive pleasure, and married a greater number -of women than any other man; and who had unacknowledged children, by a -greater number of virgins, than any other man. For any one might say to -those who do not admit all this—"Whence, my good friends, is it that -you attribute to him all this excessive love of eating; or whence is it -that the custom has originated among men of leaving nothing in the cup -when we pour a libation to Hercules, if he had no regard for pleasure? -or why are the hot springs which rise out of the ground universally -said to be sacred to Hercules; or why are people in the habit of -calling soft couches the beds of Hercules, if he despised all those who -live luxuriously?" Accordingly, says he, the later poets represent him -as going about in the guise of a robber by himself, having a club, and -a lion's hide, and his bow. And they say that Stesichorus of Himera was -the original inventor of this fable. But Xanthus the lyric poet, who -was more ancient than Stesichorus, as Stesichorus himself tells us, -does not, according to the statement of Megaclides, clothe him in this -dress, but in that which Homer gives him. But Stesichorus perverted a -great many of the accounts given by Xanthus, as he does also in the -case of what is called the Orestea. But Antisthenes, when he said that -pleasure was a good, added—"such as brought no repentance in its -train." - -7. But Ulysses, in Homer, appears to have been the original guide to -Epicurus, in the matter of that pleasure which he has always in his -mouth; for Ulysses says to Alcinous— - - . . . . . . . Thou whom first in sway, - As first in virtue, these thy realms obey, - How goodly seems it ever to employ - Man's social days in union and in joy! - The plenteous board high heap'd with cates divine, - And o'er the foaming bowl the laughing wine, - The well-fill'd palace, the perpetual feast, - Are of all joys most lasting and the best. - -[Sidenote: A LOVE OF PLEASURE.] - -But Megaclides says that Ulysses is here adapting himself to the -times, for the sake of appearing to be of the same disposition as the -Phæacians; and that with that view he embraces their luxurious habits, -as he had already heard from Alcinous, speaking of his whole nation— - - To dress, to dance, to sing, our sole delight, - The feast or bath by day, and love by night; - -for he thought that that would be the only way by which he could -avoid failing in the hopes he cherished. And a similar man is he who -recommends Amphilochus his son— - - Remember thou, my son, to always dwell - In every city cherishing a mind - Like to the skin of a rock-haunting fish; - And always with the present company - Agree, but when away you can change your mind. - -And Sophocles speaks in a like spirit, in the Iphigenia— - - As the wise polypus doth quickly change - His hue according to the rocks he's near, - So change your mind and your apparent feelings. - -And Theognis says— - - Imitate the wary cunning of the polypus. - -And some say that Homer was of this mind, when he often prefers the -voluptuous life to the virtuous one, saying— - - And now Olympus' shining gates unfold; - The Gods with Jove assume their thrones of gold; - Immortal Hebe, fresh with bloom divine, - The golden goblet crowns with purple wine; - While the full bowl flows round the Powers employ - Their careful eyes on long-contended Troy. - -And the same poet represents Menelaus as saying— - - Nor then should aught but death have torn apart - From me so loving and so glad a heart. - -And in another place— - - We sat secure, while fast around did roll - The dance, and jest, and ever-flowing bowl. - -And in the same spirit Ulysses, at the court of Alcinous, represents -luxury and wantonness as the main end of life. - -8. But of all nations the Persians were the first to become notorious -for their luxury; and the Persian kings even spent their winters at -Susa and their summers at Ecbatana. And Aristocles and Chares say that -Susa derives its name from the seasonable and beautiful character of -the place: for that what the Greeks call the lily, is called in the -Persian language σοῦσον. But they pass their autumns in Persepolis; -and the rest of the year they spend in Babylon. And in like manner the -kings of the Parthians spend their spring in Rhagæ, and their winter -in Babylon, and the rest of the year at Hecatompylus. And even the -very thing which the Persian monarchs used to wear on their heads, -showed plainly enough their extreme devotion to luxury. For it was -made, according to the account of Dinon, of myrrh and of something -called labyzus. And the labyzus is a sweet-smelling plant, and more -valuable than myrrh. And whenever, says Dinon, the king dismounts from -his chariot, he does not jump down, however small the height from the -chariot to the ground may be, nor is he helped down, leaning on any -one's hand, but a golden chair is always put by him, and he gets on -that to descend; on which account the king's chairbearer always follows -him. And three hundred women are his guard, as Heraclides of Cumæ -relates, in the first book of his history of Persia. And they sleep -all day, that they may watch all night; and they pass the whole night -in singing and playing, with lights burning. And very often the king -takes pleasure with them in the hall of the Melophori. The Melophori -are one of his troops of guards, all Persians by birth, having golden -apples (μῆλα) on the points of their spears, a thousand in number, all -picked men out of the main body of ten thousand Persians who are called -the Immortals. And the king used to go on foot through this hall, very -fine Sardian carpets being spread in his road, on which no one but the -king ever trod. And when he came to the last hall, then he mounted a -chariot, but sometimes he mounted a horse; but on foot he was never -seen outside of his palace. And if he went out to hunt, his concubines -also went with him. And the throne on which he used to sit, when he was -transacting business, was made of gold; and it was surrounded by four -small pillars made of gold, inlaid with precious stones, and on them -there was spread a purple cloth richly embroidered. - -[Sidenote: LUXURY OF THE PERSIANS.] - -9. But Clearchus the Solensian, in the fourth book of his Lives, having -previously spoken about the luxury of the Medes, and having said that -on this account they made eunuchs of many citizens of the neighbouring -tribes, adds, "that the institution of the Melophori was adopted by -the Persians from the Medes, being not only a revenge for what they -had suffered themselves, but also a memorial of the luxury of the -body-guards, to indicate to what a pitch of effeminacy they had come. -For, as it seems, the unseasonable and superfluous luxury of their -daily life could make even the men who are armed with spears, mere -mountebanks." And a little further on he says—"And accordingly, while -he gave to all those who could invent him any new kind of food, a prize -for their invention, he did not, while loading them with honours, allow -the food which they had invented to be set before them, but enjoyed it -all by himself, and thought this was the greatest wisdom. For this, I -imagine, is what is called the brains of Jupiter and of a king at the -same time." - -But Chares of Mitylene, in the fifth book of his History of Alexander, -says—"The Persian kings had come to such a pitch of luxury, that at the -head of the royal couch there was a supper-room laid with five couches, -in which there were always kept five thousand talents of gold; and this -was called the king's pillow. And at his feet was another supper-room, -prepared with three couches, in which there were constantly kept three -thousand talents of silver; and this was called the king's footstool. -And in his bed-chamber there was also a golden vine, inlaid with -precious stones, above the king's bed." And this vine, Amyntas says in -his Posts, had bunches of grapes, composed of most valuable precious -stones; and not far from it there was placed a golden bowl, the work of -Theodorus of Samos. And Agathocles, in the third book of his History -of Cyzicus, says, that there is also among the Persians a water called -the golden water, and that it rises in seventy springs; and that no one -ever drinks of it but the king alone, and the eldest of his sons. And -if any one else drinks of it, the punishment is death. - -10. But Xenophon, in the eighth book of his Cyropædia, says—"They -still used at that time to practise the discipline of the Persians, -but the dress and effeminacy of the Medes. But now they disregard the -sight of the ancient Persian bravery becoming extinct, and they are -solicitous only to preserve the effeminacy of the Medes. And I think it -a good opportunity to give an account of their luxurious habits. For, -in the first place, it is not enough for them to have their beds softly -spread, but they put even the feet of their couches upon carpets in -order that the floor may not present resistance to them, but that the -carpets may yield to their pressure. And as for the things which are -dressed for their table, nothing is omitted which has been discovered -before, and they are also continually inventing something new; and the -same is the way with all other delicacies. For they retain men whose -sole business it is to invent things of this kind. And in winter it is -not enough for them to have their head, and their body, and their feet -covered, but on even the tips of their fingers they wear shaggy gloves -and finger-stalls; and in summer they are not satisfied with the shade -of the trees and of the rocks, but they also have men placed in them to -contrive additional means of producing shade." And in the passage which -follows this one, he proceeds to say—"But now they have more clothes -laid upon their horses than they have even on their beds. For they do -not pay so much attention to their horsemanship as to sitting softly. -Moreover, they have porters, and breadmakers, and confectioners, and -cup-bearers, and men to serve up their meals and to take them away, and -men to lull them to sleep and men to wake them, and dressers to anoint -them and to rub them, and to get them up well in every respect." - -[Sidenote: PROFLIGACY OF THE LYDIANS.] - -11. The Lydians, too, went to such a pitch of luxury, that they -were the first to castrate women, as Xanthus the Lydian tells us, -or whoever else it was who wrote the History which is attributed to -him, whom Artemon of Cassandra, in his treatise on the Collection of -Books, states to have been Dionysius who was surnamed Leather-armed; -but Artemon was not aware that Ephorus the historian mentions him as -being an older man than the other, and as having been the man who -supplied Herodotus with some of his materials. Xanthus, then, in the -second book of his Affairs of Lydia, says that Adramyttes, the king -of the Lydians, was the first man who ever castrated women, and used -female eunuchs instead of male eunuchs. But Clearchus, in the fourth -book of his Lives, says—"The Lydians, out of luxury, made parks; and -having planted them like gardens, made them very shady, thinking it -a refinement in luxury if the sun never touched them with its rays at -all; and at last they carried their insolence to such a height, that -they used to collect other men's wives and maidens into a place that, -from this conduct, got the name of Hagneon, and there ravished them. -And at last, having become utterly effeminate, they lived wholly like -women instead of like men; on which account their age produced even -a female tyrant, in the person of one of those who had been ravished -in this way, by name Omphale. And she was the first to inflict on the -Lydians the punishment that they deserved. For to be governed and -insulted by a woman is a sufficient proof of the severity with which -they were treated. Accordingly she, being a very intemperate woman -herself, and meaning to revenge the insults to which she herself had -been subjected, gave the maiden daughters of the masters to their -slaves, in the very same place in which she herself had been ravished. -And then having forcibly collected them all in this place, she shut up -the mistresses with their slaves. - -On which account the Lydians, wishing to soften the bitterness of the -transaction, call the place the Woman's Contest—the Sweet Embrace. And -not only were the wives of the Lydians exposed to all comers, but those -also of the Epizephyrian Locrians, and also those of the Cyprians—and, -in fact, those of all the nations who devote their daughters to the -lives of prostitutes; and it appears to be, in truth, a sort of -reminding of, and revenge for, some ancient insult. So against her a -Lydian man of noble birth rose up, one who had been previously offended -at the government of Midas; while Midas lay in effeminacy, and luxury, -and a purple robe, working in the company of the women at the loom. But -as Omphale slew all the strangers whom she admitted to her embraces, he -chastised both—the one, being a stupid and illiterate man, he dragged -out by his ears; a man who, for want of sense, had the surname of the -most stupid of all animals: but the woman.... - -12. And the Lydians were also the first people to introduce the use of -the sauce called caruca; concerning the preparation of which all those -who have written cookery books have spoken a good deal—namely, Glaucus -the Locrian, and Mithæcus, and Dionysius, and the two Heraclidæ (who -were by birth Syracusans), and Agis, and Epænetus, and Dionysius, and -also Hegesippus, and Erasistratus, and Euthydemus, and Criton; and -besides these, Stephanus, and Archytas, and Acestius, and Acesias, and -Diocles, and Philistion; for I know that all these men have written -cookery books. And the Lydians, too, used to speak of a dish which -they called candaulus; and there was not one kind of candaulus only, -but three, so wholly devoted were they to luxury. And Hegesippus the -Tarentine says, that the candaulus is made of boiled meat, and grated -bread, and Phrygian cheese, and aniseed, and thick broth: and it is -mentioned by Alexis, in his Woman Working all Night, or The Spinners; -and it is a cook who is represented as speaking:— - - _A._ And, besides this, we now will serve you up - A dish whose name's candaulus. - _B._ I've ne'er tasted - Candaulus, nor have I e'er heard of it. - _A._ 'Tis a most grand invention, and 'tis mine; - And if I put a dish of it before you, - Such will be your delight that you'll devour - Your very fingers ere you lose a bit of it. - We here will get some balls of snow-white wool. - - * * * * * - - You will serve up an egg well shred, and twice - Boil'd till it's hard; a sausage, too, of honey; - Some pickle from the frying-pan, some slices - Of new-made Cynthian cheese; and then - A bunch of grapes, steep'd in a cup of wine: - But this part of the dish is always laugh'd at, - And yet it is the mainstay of the meal. - - _B._ Laugh on, my friend; but now be off, I beg, - With all your talk about candauli, and - Your sausages, and dishes, and such luxuries. - -Philemon also mentions the candaulus in his Passer-by, where he says— - - For I have all these witnesses in the city, - That I'm the only one can dress a sausage, - A candaulus, eggs, a thrium, all in no time: - Was there any error or mistake in this? - -And Nicostratus, in his Cook, says— - - A man who could not even dress black broth, - But only thria and candauli. - -And Menander, in his Trophonius, says— - - Here comes a very rich Ionian, - And so I make a good thick soup, and eke - A rich candaulus, amatory food. - -[Sidenote: PERSIAN CUSTOMS.] - -And the Lydians, when going out to war, array themselves to the tune of -flutes and pipes, as Herodotus says; and the Lacedæmonians also attack -their enemies keeping time to their flutes, as the Cretans keep time to -the lyre. - -13. But Heraclides of Cumæ, who wrote the History of Persia, having -said in his book entitled The Preparation, that in the country which -produces frankincense the king is independent, and responsible to no -one, proceeds as follows:—"And he exceeds every one in luxury and -indolence; for he stays for ever in his palace, passing his whole life -in luxury and extravagance; and he does no single thing, nor does he -see many people. But he appoints the judges, and if any one thinks that -they have decided unjustly, there is a window in the highest part of -the palace, and it is fastened with a chain: accordingly, he who thinks -that an unjust decision has been given against him, takes hold of the -chain, and drags the window; and when the king hears it, he summons -the man, and hears the cause himself. And if the judges appear to have -decided unjustly, they are put to death; but if they appear to have -decided justly, then the man who has moved the window is put to death." -And it is said that the sum expended every day on the king, and on his -wives and friends, amounts to fifteen Babylonian talents. - -14. And among the Tyrrhenians, who carry their luxury to an -extraordinary pitch, Timæus, in his first book, relates that the female -servants wait on the men in a state of nudity. And Theopompus, in the -forty-third book of his History, states, "that it is a law among the -Tyrrhenians that all their women should be in common: and that the -women pay the greatest attention to their persons, and often practise -gymnastic exercises, naked, among the men, and sometimes with one -another; for that it is not accounted shameful for them to be seen -naked. And that they sup not with their own husbands, but with any one -who happens to be present; and they pledge whoever they please in their -cups: and that they are wonderful women to drink, and very handsome. -And that the Tyrrhenians bring up all the children that are born, no -one knowing to what father each child belongs: and the children, too, -live in the same manner as those who have brought them up, having -feasts very frequently, and being intimate with all the women. Nor is -it reckoned among the Tyrrhenians at all disgraceful either to do or -suffer anything in the open air, or to be seen while it is going on; -for it is quite the custom of their country: and they are so far from -thinking it disgraceful, that they even say, when the master of the -house is indulging his appetites, and any one asks for him, that he is -doing so and so, using the coarsest possible words for his occupation. -But when they are together in parties of companions or relations, they -act in the following manner. First of all, when they have stopped -drinking, and are about to go to sleep, while the lights are still -burning, the servants introduce sometimes courtesans, and sometimes -beautiful boys, and sometimes women; and when they have enjoyed them, -they proceed to acts of still grosser licentiousness: and they indulge -their appetites, and make parties on purpose, sometimes keeping one -another in sight, but more frequently making tents around the beds, -which are made of plaited laths, with cloths thrown over them. And the -objects of their love are usually women; still they are not invariably -as particular as they might be and they are very beautiful, as is -natural for people to be who live delicately, and who take great care -of their persons." - -And all the barbarians who live towards the west, smooth their bodies -by rubbing them with pitch, and by shaving them; and among the -Tyrrhenians there are many shops in which this trade is practised, -and many artists whose sole employment it is, just as there are -barbers among us. And when the Tyrrhenians go to these men, they give -themselves wholly up to them, not being ashamed of having spectators, -or of those who may be passing by. And many of the Greeks, and of those -who inhabit Italy, adopt this practice, having learnt it from the -Samnites and Messapians. But the Tyrrhenians (as Alcimus relates) are -so far gone in luxury, that they even make bread, and box, and flog -people to the sound of the flute. - -[Sidenote: THE SYBARITES.] - -15. The tables of the Sicilians also are very notorious for their -luxury. "And they say that even the sea in their region is sweet, -delighting in the food which is procured from it," as Clearchus says, -in the fifth book of his Lives. And why need we mention the Sybarites, -among whom bathing men and pourers of water were first introduced in -fetters, in order to prevent their going too fast, and to prevent also -their scalding the bathers in their haste? And the Sybarites were the -first people to forbid those who practise noisy arts from dwelling -in their city; such as braziers, and smiths, and carpenters, and men -of similar trades; providing that their slumbers should always be -undisturbed. And it used to be unlawful to rear a cock in their city. - -And Timæus relates concerning them, that a citizen of Sybaris once -going into the country, seeing the husbandmen digging, said that he -himself felt as if he had broken his bones by the sight; and some one -who heard him replied, "I, when I heard you say this, felt as if I had -a pain in my side." And once, at Crotona, some Sybarites were standing -by some one of the athletes who was digging up dust for the palæstra, -and said they marvelled that men who had such a city had no slaves to -dig the palæstra for them. But another Sybarite, coming to Lacedæmon, -and being invited to the phiditium, sitting down on a wooden seat and -eating with them, said that originally he had been surprised at hearing -of the valour of the Lacedæmonians; but that now that he had seen it, -he thought that they in no respect surpassed other men: for that the -greatest coward on earth would rather die a thousand times than live -and endure such a life as theirs. - -16. And it is a custom among them that even their children, up to the -age when they are ranked among the ephebi, should wear purple robes, -and curls braided with gold. And it is a custom with them also to breed -up in their houses little mannikins and dwarfs (as Timon says), who are -called by some people στίλπωνες; and also little Maltese dogs, which -follow them even to the gymnasia. And it was these men, and men like -them, to whom Masinissa, king of Mauritania, made answer (as Ptolemy -rebates, in the eighth book of his Commentaries), when they were -seeking to buy some monkeys: "Why,—do not your wives, my good friends, -produce any offspring?" For Masinissa was very fond of children, and -kept about him and brought up the children of his sons, and of his -daughters equally, and he had a great many of them: and he brought them -all up till they were three years old, and after that he sent them -to their parents, having the younger ones to take their places. And -Eubulus the comic writer has said the same thing in his Graces:— - - For is it not, I pray you, better far - For one man, who can well afford such acts, - To rear a man, than a loud gaping goose, - Or sparrow, or ape—most mischievous of beasts? - -And Athenodorus, in his treatise on Serious Studies and Amusements, -says that "Archytas of Tarentum, who was both a statesman and -a philosopher, having many slaves, was always delighted at his -entertainments when any of them came to his banquets. But the Sybarites -delighted only in Maltese puppy dogs, and in men which were no men." - -17. The Sybarites used to wear also garments made of Milesian wool, -from which there arose a great friendship between the two cities, as -Timæus relates. For of the inhabitants of Italy, the Milesians gave -the preference to the Tyrrhenians, and of foreigners to the Ionians, -because they were devoted to luxury. But the cavalry of the Sybarites, -being in number more than five thousand, used to go in procession with -saffron-coloured robes over their breastplates; and in the summer their -younger men used to go away to the caves of the Lusiades Nymphs, and -live there in all kinds of luxury. And whenever the rich men of that -country left the city for the country, although they always travelled -in chariots, still they used to consume three days in a day's journey. -And some of the roads which led to their villas in the country were -covered with awnings all over; and a great many of them had cellars -near the sea, into which their wine was brought by canals from the -country, and some of it was then sold out of the district, but some was -brought into the city in boats. They also celebrate in public numbers -of feasts; and they honour those who display great magnificence on -such occasions with golden crowns, and they proclaim their names at -the public sacrifices and games; announcing not only their general -goodwill towards the city, but also the great magnificence which they -had displayed in the feasts. And on these occasions they even crown -those cooks who have served up the most exquisite dishes. And among -the Sybarites there were found baths in which, while they lay down, -they were steamed with warm vapours. And they were the first people who -introduced the custom of bringing chamber-pots into entertainments. But -laughing at those who left their countries to travel in foreign lands, -they themselves used to boast that they had grown old without ever -having crossed the bridges which led over their frontier rivers. - -[Sidenote: THE SYBARITES.] - -18. But it seems to me, that besides the fact of the riches of the -Sybarites, the very natural character of their country,—since there -are no harbours on their coasts, and since, in consequence, nearly all -the produce of the land is consumed by the citizens themselves,—and -to some extent also an oracle of the God, has excited them all to -luxury, and has caused them to live in practices of most immoderate -dissoluteness. But their city lies in a hollow, and in summer is -liable to excess of cold both morning and evening, but in the middle -of the day the heat is intolerable, so that the greater part of them -believe that the rivers contribute a great deal to the health of the -inhabitants; on which account it has been said, that "a man who, living -at Sybaris, wishes not to die before his time, ought never to see the -sun either rise or set." And once they sent to the oracle to consult -the God (and one of the ambassadors was named Amyris), and to ask how -long their prosperity should last; and the priestess of Delphi answered -them— - - You shall be happy, Sybarite,—very happy, - And all your time in entertainments pass, - While you continue to th' immortal gods - The worship due: but when you come, at length, - To honour mortal man beyond the gods, - Then foreign war and intestine sedition - Shall come upon you, and shall crush your city. - -When they had heard this they thought the God had said to them that -they should never have their luxury terminated; for that there was no -chance of their ever honouring a man more than God. But in agreement -with the oracle they experienced a change of fortune, when one of them -flogging one of his slaves, continued to beat him after he had sought -an asylum in a temple; but when at last he fled to the tomb of his -father, he let him go, out of shame. But their whole revenues were -dissipated by the way in which they rivalled one another in luxury. And -the city also rivalled all other cities in luxury. And not long after -this circumstance, when many omens of impending destruction, which -it is not necessary to allude to further at present, had given them -notice, they were destroyed. - -19. But they had carried their luxury to such a pitch that they had -taught even their horses to dance at their feasts to the music of the -flute. Accordingly the people of Crotona, knowing this, and being at -war with them, as Aristotle relates in his History of the Constitution -of Sybaris, played before their horses the air to which they were -accustomed to dance; for the people of Crotona also had flute-players -in military uniform. And as soon as the horses heard them playing on -the flute, they not only began to dance, but ran over to the army of -the Crotonians, carrying their riders with them. - -And Charon of Lampsacus tells a similar story about the Cardians, -in the second book of his Annals, writing as follows:—"The Bisaltæ -invaded the territory of the Cardians, and conquered them. But the -general of the Bisaltæ was Onaris; and he, while he was a boy, had been -sold as a slave in Cardia; and having lived as a slave to one of the -Cardians, he had been taught the trade of a barber. And the Cardians -had an oracle warning them that the Bisaltæ would some day invade -them; and they very often used to talk over this oracle while sitting -in this barber's shop. And Onaris, escaping from Cardia to his own -country, prompted the Bisaltæ to invade the Cardians, and was himself -elected general of the Bisaltæ. But all the Cardians had been in the -habit of teaching their horses to dance at their feasts to the music of -the flute; and they, standing on their hind feet, used to dance with -their fore feet in time to the airs which they had been taught. Onaris -then, knowing these things, got a female flute-player from among the -Cardians. And this female flute-player coming to the Bisaltæ, taught -many of their flute-players; and when they had learnt sufficiently, he -took them in his army against the Cardians. And when the battle took -place, he ordered the flute-players to play the airs which they had -learnt, and which the horses of the Cardians knew. And when the horses -heard the flute, they stood up on their hind feet, and took to dancing. -But the main strength of the Cardians was in their cavalry, and so they -were conquered." - -[Sidenote: THE SYBARITES.] - -And one of the Sybarites, once wishing to sail over to Crotona, hired a -vessel to carry him by himself, on condition that no one was to splash -him, and that no one else was to be taken on board, and that he might -take his horse with him. And when the captain of the ship had agreed to -these terms, he put his horse on board, and ordered some straw to be -spread under the horse. And afterwards he begged one of those who -had accompanied him down to the vessel to go with him, saying, "I -have already stipulated with the captain of the ship to keep along -the shore." But he replied, "I should have had great difficulty in -complying with your wishes if you had been going to walk along the -sea-shore, much less can I do so when you are going to sail along the -land." - -20. But Phylarchus, in the twenty-fifth book of his History, (having -said that there was a law at Syracuse, that the women should not -wear golden ornaments, nor garments embroidered with flowers, nor -robes with purple borders, unless they professed that they were -public prostitutes; and that there was another law, that a man should -not adorn his person, nor wear any extraordinarily handsome robes, -different from the rest of the citizens, unless he meant to confess -that he was an adulterer and a profligate: and also, that a freewoman -was not to walk abroad when the sun had set, unless she was going -to commit adultery; and even by day they were not allowed to go out -without the leave of the regulators of the women, and without one -female servant following them,)—Phylarchus, I say, states, that "the -Sybarites, having given loose to their luxury, made a law that women -might be invited to banquets, and that those who intended to invite -them to sacred festivities must make preparation a year before, in -order that they might have all that time to provide themselves with -garments and other ornaments in a suitable manner worthy of the -occasion, and so might come to the banquet to which they were invited. -And if any confectioner or cook invented any peculiar and excellent -dish, no other artist was allowed to make this for a year; but he alone -who invented it was entitled to all the profit to be derived from -the manufacture of it for that time; in order that others might be -induced to labour at excelling in such pursuits. And in the same way, -it was provided that those who sold eels were not to be liable to pay -tribute, nor those who caught them either. And in the same way the laws -exempted from all burdens those who dyed the marine purple and those -who imported it." - -21. They, then, having carried their luxury and insolence to a great -height, at last, when thirty ambassadors came to them from the people -of Crotona, slew them all, and threw their bodies down over the -wall, and left them there to be eaten by beasts. And this was the -beginning of great evils to them, as the Deity was much offended at -it. Accordingly, a few days afterwards all their chief magistrates -appeared to see the same vision on one night; for they thought that -they saw Juno coming into the midst of the market-place, and vomiting -gall; and a spring of blood arose in her temple. But even then they -did not desist from their arrogance, until they were all destroyed by -the Crotonians. But Heraclides of Pontus, in his treatise on Justice, -says,—"The Sybarites having put down the tyranny of Telys, and having -destroyed all those who had exercised authority, met them and slew -them at the altars of the gods. And at the sight of this slaughter the -statue of Juno turned itself away, and the floor sent up a fountain -of blood, so that they were forced to cover all the place around with -brazen tablets, wishing to stop the rising of the blood: on which -account they were all driven from their city and destroyed. And they -had also been desirous to obscure the glory of the famous games at -Olympia; for watching the time when they are celebrated, they attempted -to draw over the athletes to their side by the extravagance of the -prizes which they offered." - -[Sidenote: THE TARENTINES.] - -22. And the men of Crotona, as Timæus says, after they had destroyed -the people of Sybaris, began to indulge in luxury; so that their chief -magistrate went about the city clad in a purple robe, and wearing a -golden crown on his head, and wearing also white sandals. But some -say that this was not done out of luxury, but owing to Democedes the -physician, who was by birth a native of Crotona; and who having lived -with Polycrates the tyrant of Samos, and having been taken prisoner -by the Persians after his death, was taken to the king of Persia, -after Orœtes had put Polycrates to death. And Democedes, having cured -Atossa, the wife of Darius, and daughter of Cyrus, who had a complaint -in her breast, asked of her this reward, to be sent back to Greece, on -condition of returning again to Persia; and having obtained his request -he came to Crotona. And as he wished to remain there, when some Persian -laid hold of him and said that he was a slave of the king of Persia, -the Crotonians took him away, and having stripped the Persian of his -robe, dressed the lictor of their chief magistrate in it. And -from that time forward, the lictor, having on the Persian robe, went -round with the chief magistrate to all the altars every seventh day; -not for the sake of luxury or insolence, but doing it for the purpose -of insulting the Persians. But after this the men of Crotona, as Timæus -says, attempted to put an end to the Assembly at Olympia, by appointing -a meeting for games, with enormously rich prizes, to be held at exactly -the same time as the Olympian games; but some say that the Sybarites -did this. - -23. But Clearchus, in the fourth book of his Lives, says that the -people of Tarentum, being a very valiant and powerful people, carried -their luxury to such a height, that they used to make their whole body -smooth, and that they were the first people who set other nations an -example of this smoothness. They also, says he, all wore very beautiful -fringes on their garments; such as those with which now the life of -woman is refined. And afterwards, being led on by their luxury to -insolence, they overthrew a city of the Iapyges, called Carbina, and -collected all the boys and maidens, and women in the flower of their -age, out of it into the temples of the Carbinians; and building tents -there, they exposed them naked by day for all who chose to come and -look at them, so that whoever pleased, leaping, as it were, on this -unfortunate band, might satiate his appetites with the beauty of those -who were there assembled, in the sight of every one, and above all of -the Gods, whom they were thinking of but little. And this aroused the -indignation of the Deity, so that he struck all the Tarentines who -behaved so impiously in Carbina with his thunderbolts. And even to -this day at Tarentum every one of the houses has the same number of -pillars before its doors as that of the people whom it received back of -those who were sent to Iapygia. And, when the day comes which is the -anniversary of their death, they do not bewail those who perished at -those pillars, nor do they offer the libations which are customary in -other cases, but they offer sacrifices to Jupiter the Thunderer. - -24. Now the race of the Iapygians came originally from Crete, being -descended from those Cretans who came to seek for Glaucus, and settled -in that part of Italy; but afterwards, they, forgetting the orderly -life of the Cretans, came to such a pitch of luxury, and from thence -to such a degree of insolence, that they were the first people who -painted their faces, and who wore headbands and false hair, and -who clothed themselves in robes embroidered with flowers, and who -considered it disgraceful to cultivate the land, or to do any kind -of labour. And most of them made their houses more beautiful than -the temples of the gods; and so they say, that the leaders of the -Iapygians, treating the Deity with insult, destroyed the images of -the gods out of the temples, ordering them to give place to their -superiors. On which account, being struck with fire and thunderbolts, -they gave rise to this report; for indeed the thunderbolts with which -they were stricken down were visible a long time afterwards. And to -this very day all their descendants live with shaven heads and in -mourning apparel, in want of all the luxuries which previously belonged -to them. - -25. But the Spaniards, although they go about in robes like those of -the tragedians, and richly embroidered, and in tunics which reach down -to the feet, are not at all hindered by their dress from displaying -their vigour in war; but the people of Massilia became very effeminate, -wearing the same highly ornamented kind of dress which the Spaniards -used to wear; but they behave in a shameless manner, on account of -the effeminacy of their souls, behaving like women, out of luxury: -from which the proverb has gone about,—May you sail to Massilia. And -the inhabitants of Siris, which place was first inhabited by people -who touched there on their return from Troy, and after them by the -Colophonians, as Timæus and Aristotle tell us, indulged in luxury no -less than the Sybarites; for it was a peculiar national custom of -theirs to wear embroidered tunics, which they girded up with expensive -girdles (μίτραι); and on this account they were called by the -inhabitants of the adjacent countries ηιτροχίτωνες, since -Homer calls those who have no girdles ἀμιτροχίτωνες. And -Archilochus the poet marvelled beyond anything at the country of the -Siritans, and at their prosperity. Accordingly, speaking of Thasos as -inferior to Siris, he says— - - For there is not on earth a place so sweet, - Or lovely, or desirable as that - Which stands upon the stream of gentle Siris. - -[Sidenote: THE MILESIANS.] - -But the place was called Siris, as Timæus asserts, and as Euripides -says too in his play called The Female Prisoner, or Melanippe, from -a woman named Siris, but according to Archilochus, from a river of -the same name. And the number of the population was very great in -proportion to the size of the place and extent of the country, owing -to the luxurious and delicious character of the climate all around. On -which account nearly all that part of Italy which was colonised by the -Greeks was called Magna Græcia. - -26. "But the Milesians, as long as they abstained from luxury, -conquered the Scythians," as Ephorus says, "and founded all the cities -on the Hellespont, and settled all the country about the Euxine Sea -with beautiful cities. And they all betook themselves to Miletus. -But when they were enervated by pleasure and luxury, all the valiant -character of the city disappeared, as Aristotle tells us; and indeed a -proverb arose from them,— - - Once on a time Milesians were brave." - -Heraclides of Pontus, in the second book of his treatise on Justice, -says,—"The city of the Milesians fell into misfortunes, on account of -the luxurious lives of the citizens, and on account of the political -factions; for the citizens, not loving equity, destroyed their enemies -root and branch. For all the rich men and the populace formed opposite -factions (and they call the populace Gergithæ). At first the people got -the better, and drove out the rich men, and, collecting the children of -those who fled into some threshing-floors, collected a lot of oxen, and -so trampled them to death, destroying them in a most impious manner. -Therefore, when in their turn the rich men got the upper hand, they -smeared over all those whom they got into their power with pitch, and -so burnt them alive. And when they were being burnt, they say that many -other prodigies were seen, and also that a sacred olive took fire of -its own accord; on which account the God drove them for a long time -from his oracle; and when they asked the oracle on what account they -were driven away, he said— - - My heart is grieved for the defenceless Gergithæ, - So helplessly destroy'd; and for the fate - Of the poor pitch-clad bands, and for the tree - Which never more shall flourish or bear fruit. - -And Clearchus, in his fourth book, says that the Milesians, imitating -the luxury of the Colophonians, disseminated it among their -neighbours. And then he says that they, when reproved for it, said one -to another, "Keep at home your native Milesian wares, and publish them -not." - -27. And concerning the Scythians, Clearchus, in what follows these last -words, proceeds to say—"The nation of the Scythians was the first to -use common laws; but after that, they became in their turn the most -miserable of all nations, on account of their insolence: for they -indulged in luxury to a degree in which no other nation did, being -prosperous in everything, and having great resources of all sorts for -such indulgences. And this is plain from the traces which exist of it -to this day in the apparel worn, and way of life practised, by their -chief men. For they, being very luxurious, and indeed being the first -men who abandoned themselves wholly to luxury, proceeded to such a -pitch of insolence that they used to cut off the noses of all the -men wherever they came; and their descendants, after they emigrated -to other countries, even now derive their name from this treatment. -But their wives used to tattoo the wives of the Thracians, (of those -Thracians, that is, who lived on the northern and western frontiers -of Scythia,) all over their bodies, drawing figures on them with the -tongues of their buckles; on which account, many years afterwards, the -wives of the Thracians who had been treated in this manner effaced -this disgrace in a peculiar manner of their own, tattooing also all -the rest of their skin all over, in order that by this means the brand -of disgrace and insult which was imprinted on their bodies, being -multiplied in so various a manner, might efface the reproach by being -called an ornament. And they lorded it over all other nations in so -tyrannical a manner, that the offices of slavery, which are painful -enough to all men, made it plain to all succeeding ages what was the -real character of "a Scythian command." - -Therefore, on account of the number of disasters which oppressed them, -since every people had lost, through grief, all the comforts of life, -and all their hair at the same time, foreign nations called all cutting -of the hair which is done by way of insult, aposkythizomai. - -28. And Callias, or Diocles, (whichever was the author of the -Cyclopes), ridiculing the whole nation of the Ionians in that play, -says— - -[Sidenote: THE ABYDENES.] - - What has become of that luxurious - Ionia, with the sumptuous supper-tables? - Tell me, how does it fare? - -And the people of Abydus (and Abydus is a colony of Miletus) are very -luxurious in their way of life, and wholly enervated by pleasure; as -Hermippus tells us, in his Soldiers— - - _A._ I do rejoice when I behold an army - From o'er the sea,—to see how soft they are - And delicate to view, with flowing hair, - And well-smooth'd muscles in their tender arms. - _B._ Have you heard Abydus has become a man? - -And Aristophanes, in his Triphales, ridiculing (after the fashion of -the comedians) many of the Ionians, says— - - Then all the other eminent foreigners - Who were at hand, kept following steadily, - And much they press'd him, begging he would take - The boy with him to Chios, and there sell him: - Another hoped he'd take him to Clazomenæ; - A third was all for Ephesus; a fourth - Preferred Abydus on the Hellespont: - And all these places in his way did lie. - -But concerning the people of Abydus, Antipho, in reply to the attacks -of Alcibiades, speaks as follows:—"After you had been considered -by your guardians old enough to be your own master, you, receiving -your property from their hands, went away by sea to Abydus,—not for -the purpose of transacting any private business of your own, nor on -account of any commission of the state respecting any public rights -of hospitality; but, led only by your own lawless and intemperate -disposition, to learn lascivious habits and actions from the women at -Abydus, in order that you might be able to put them in practice during -the remainder of your life." - -29. The Magnesians also, who lived on the banks of the Mæander, were -undone because they indulged in too much luxury, as Callinus relates in -his Elegies; and Archilochus confirms this: for the city of Magnesia -was taken by the Ephesians. And concerning these same Ephesians, -Democritus, who was himself an Ephesian, speaks in the first book of -his treatise on the Temple of Diana at Ephesus; where, relating their -excessive effeminacy, and the dyed garments which they used to wear, he -uses these expressions:—"And as for the violet and purple robes of the -Ionians, and their saffron garments, embroidered with round figures, -those are known to every one; and the caps which they wear on their -heads are in like manner embroidered with figures of animals. They wear -also garments called sarapes, of yellow, or scarlet, or white, and -some even of purple: and they wear also long robes called calasires, -of Corinthian workmanship; and some of these are purple, and some -violet-coloured, and some hyacinth-coloured; and one may also see some -which are of a fiery red, and others which are of a sea-green colour. -There are also Persian calasires, which are the most beautiful of -all. And one may see also," continues Democritus, "the garments which -they call actææ; and the actæa is the most costly of all the Persian -articles of dress: and this actæa is woven for the sake of fineness and -of strength, and it is ornamented all over with golden millet-grains; -and all the millet-grains have knots of purple thread passing through -the middle, to fasten them inside the garment." And he says that the -Ephesians use all these things, being wholly devoted to luxury. - -30. But Duris, speaking concerning the luxury of the Samians, quotes -the poems of Asius, to prove that they used to wear armlets on their -arms; and that, when celebrating the festival of the Heræa, they used -to go about with their hair carefully combed down over the back of -their head and over their shoulders; and he says that this is proved -to have been their regular practice by this proverb—"To go, like a -worshipper of Juno, with his hair braided." - -Now the verses of Asius run as follows:— - - And they march'd, with carefully comb'd hair - To the most holy spot of Juno's temple, - Clad in magnificent robes, whose snow-white folds - Reach'd to the ground of the extensive earth, - And golden knobs on them like grasshoppers, - And golden chaplets loosely held their hair, - Gracefully waving in the genial breeze; - And on their arms were armlets, highly wrought, - * * * * * * * * * * and sung - The praises of the mighty warrior. - -But Heraclides of Pontus, in his treatise on Pleasure, says that the -Samians, being most extravagantly luxurious, destroyed the city, out -of their meanness to one another, as effectually as the Sybarites -destroyed theirs. - -[Sidenote: THE COLOPHONIANS.] - -31. But the Colophonians (as Phylarchus says), who originally adopted -a very rigid course of life, when, in consequence of the alliance and -friendship which they formed with the Lydians, they began to give way -to luxury, used to go into public with their hair adorned with golden -ornaments, as Xenophanes tells us— - - They learnt all sorts of useless foolishness - From the effeminate Lydians, while they - Were held in bondage to sharp tyranny. - They went into the forum richly clad - In purple garments, in numerous companies, - Whose strength was not less than a thousand men, - Boasting of hair luxuriously dress'd, - Dripping with costly and sweet-smelling oils. - -And to such a degree did they carry their dissoluteness and their -unseemly drunkenness, that some of them never once saw the sun either -rise or set: and they passed a law, which continued even to our -time, that the female flute-players and female harpers, and all such -musicians and singers, should receive pay from daybreak to midday, and -until the lamps were lighted; but after that they set aside the rest -of the night to get drunk in. And Theopompus, in the fifteenth book of -his History, says, "that a thousand men of that city used to walk about -the city, wearing purple garments, which was at that time a colour rare -even among kings, and greatly sought after; for purple was constantly -sold for its weight in silver. And so, owing to these practices, they -fell under the power of tyrants, and became torn by factions, and so -were undone with their country." And Diogenes the Babylonian gave the -same account of them, in the first book of his Laws. And Antiphanes, -speaking generally of the luxury of all the Ionians, has the following -lines in his Dodona:— - - Say, from what country do you come, what land - Call you your home? Is this a delicate - Luxurious band of long and soft-robed men - From cities of Ionia that here approaches? - -And Theophrastus, in his essay on Pleasure, says that the Ionians, on -account of the extraordinary height to which they carried their luxury, -gave rise to what is now known as the golden proverb. - -32. And Theopompus, in the eighth book of his History of the Affairs -of Philip, says that some of those tribes which live on the sea-coast -are exceedingly luxurious in their manner of living. But about the -Byzantians and Chalcedonians, the same Theopompus makes the following -statement:—"But the Byzantians, because they had been governed a -long time by a democracy, and because their city was so situated as -to be a kind of mart, and because the whole people spent the whole -of their time in the market-place and about the harbour, were very -intemperate, and in the constant habit of feasting and drinking at the -wine-sellers'. But the Chalcedonians, before they became members of the -same city with them, were men who at all times cultivated better habits -and principles of life; but after they had tasted of the democracy of -the Byzantians, they fell into ruinous luxury, and, from having been -most temperate and moderate in their daily life, they became a nation -of hard drinkers, and very extravagant." And, in the twenty-first book -of the History of the Affairs of Philip, he says that the nation of -the Umbrians (and that is a tribe which lives on the shores of the -Hadriatic) was exceedingly devoted to luxury, and lived in a manner -very like the Lydians, and had a fertile country, owing to which they -advanced in prosperity. - -33. But speaking about the Thessalians, in his fourth book, he says -that "they spend all their time among dancing women and flute-playing -women, and some spend all the day in dice and drinking, and similar -pastimes; and they are more anxious how they may display their tables -loaded with all kinds of food, than how they may exhibit a regular and -orderly life. But the Pharsalians," says he, "are of all men the most -indolent and the most extravagant." And the Thessalians are confessed -(as Critias says) to be the most extravagant of all the Greeks, both in -their way of living and in their apparel; which was a reason why they -conducted the Persians into Greece, desiring to copy their luxury and -expense. - -But concerning the Ætolians, Polybius tells us, in the thirteenth -book of his History, that on account of their continual wars, and -the extravagance of their lives, they became involved in debt. And -Agatharchides, in the twelfth book of his Histories, says—"The -Ætolians are so much the more ready to encounter death, in proportion -as they seek to live extravagantly and with greater prodigality than -any other nation." - -[Sidenote: LUXURY OF THE SYRIANS.] - -34. But the Sicilians, and especially the Syracusans, are very -notorious for their luxury; as Aristophanes also tells us, in his -Daitaleis, where he says— - - But after that I sent you, you did not - Learn this at all; but only learnt to drink, - And sing loose songs at Syracusan feasts, - And how to share in Sybaritic banquets, - And to drink Chian wine in Spartan cups. - -But Plato, in his Epistles, says—"It was with this intention that I -went to Italy and Sicily, when I paid my first visit there. But when I -got there, the way of life that I found there was not at all pleasing -to me; for twice in the day they eat to satiety, and they never sleep -alone at night; and they indulge also in all other such practices as -naturally follow on such habits: for, after such habits as these, no -man in all the world, who has been bred up in them from his youth, can -possibly turn out sensible; and as for being temperate and virtuous, -that none of them ever think of." And in the third book of his Polity -he writes as follows:—"It seems to me, my friend, that you do not -approve of the Syracusan tables, and the Sicilian variety of dishes; -and you do not approve either of men, who wish to preserve a vigorous -constitution, devoting themselves to Corinthian mistresses; nor do -you much admire the delicacy which is usually attributed to Athenian -sweetmeats." - -35. But Posidonius, in the sixteenth book of his Histories, speaking -of the cities in Syria, and saying how luxurious they were, writes -as follows:—"The inhabitants of the towns, on account of the great -fertility of the land, used to derive great revenues from their -estates, and after their labours for necessary things used to celebrate -frequent entertainments, at which they feasted incessantly, using their -gymnasia for baths, and anointing themselves with very costly oils and -perfumes; and they passed all their time in their γραμματεῖα, for that -was the name which they gave to their public banqueting-rooms, as if -they had been their own private houses; and the greater part of the day -they remained in them, filling their bellies with meat and drink, so -as even to carry away a good deal to eat at home; and they delighted -their ears with the music of a noisy lyre, so that whole cities -resounded with such noises." But Agatharchides, in the thirty-fifth -book of his Affairs of Europe, says—"The Arycandians of Lycia, being -neighbours of the Limyres, having got involved in debt, on account -of the intemperance and extravagance of their way of living, and, by -reason of their indolence and devotion to pleasure, being unable to -discharge their debts, placed all their hopes on Mithridates, thinking -that he would reward them with a general abolition of debts." And, in -his thirty-first book, he says that the Zacynthians were inexperienced -in war, because they were accustomed to live in ease and opulence. - -36. And Polybius, in his seventh book, says, that the inhabitants -of Capua in Campania, having become exceedingly rich through the -excellence of their soil, fell into habits of luxury and extravagance, -exceeding all that is reported of the inhabitants of Crotona or -Sybaris. "Accordingly," says he, "they, not being able to bear their -present prosperity, called in Hannibal, owing to which act they -afterwards suffered intolerable calamities at the hands of the Romans. -But the people of Petelia, who kept the promises which they had made to -the Romans, behaved with such resolution and fortitude when besieged by -Hannibal, that they did not surrender till they had eaten all the hides -which there were in the city, and the bark and young branches of all -the trees which grew in the city, and till they had endured a siege for -eleven months, without any one coming to their assistance; and they did -not even then surrender without the permission of the Romans." - -37. And Phylarchus, in the eleventh book of his History, says that -Æschylus says that the Curetes derived their name from their luxurious -habits— - - And their luxurious curls, like a fond girl's, - On which account they call'd him Κουρῆτες.[2] - -And Agathon in his Thyestes says, that "the suitors who courted the -daughter of Pronax came sumptuously dressed in all other points, and -also with very long, carefully dressed hair. And when they failed in -obtaining her hand— - - At least (say they) we cut and dress'd our hair, - To be an evidence of our luxury, - A lovely action of a cheerful mind; - And thence we gain'd the glory of a name,— - To be κουρῆτες, from our well-cut (κοίριμος) hair." - -[Sidenote: LUXURY OF THE ASIATIC KINGS.] - -And the people of Cumæ in Italy, as Hyperochus tells us, or whoever -else it was who wrote the History of Cumæ which is attributed to him, -wore golden brocaded garments all day, and robes embroidered with -flowers; and used to go to the fields with their wives, riding in -chariots.—And this is what I have to say about the luxury of nations -and cities. - -38. But of individual instances I have heard the following -stories:—Ctesias, in the third book of his History of Persia, says, -that all those who were ever kings in Asia devoted themselves mainly -to luxury; and above all of them, Ninyas did so, the son of Ninus and -Semiramis. He, therefore, remaining in-doors and living luxuriously, -was never seen by any one, except by his eunuchs and by his own women. - -And another king of this sort was Sardanapalus, whom some call the -son of Anacyndaraxes, and others the son of Anabaxarus. And so, when -Arbaces, who was one of the generals under him, a Mede by birth, -endeavoured to manage, by the assistance of one of the eunuchs, whose -name was Sparamizus, to see Sardanapalus; and when he with difficulty -prevailed upon him, with the consent of the king himself,—when the -Mede entered and saw him, painted with vermilion and adorned like a -woman, sitting among his concubines carding purple wool, and sitting -among them with his feet up, wearing a woman's robe, and with his beard -carefully scraped, and his face smoothed with pumice-stone (for he -was whiter than milk, and pencilled under his eyes and eyebrows; and -when he saw Arbaces, he was just putting a little more white under his -eyes), most historians, among whom Duris is one, relate that Arbaces, -being indignant at his countrymen being ruled over by such a monarch -as that, stabbed him and slew him. But Ctesias says that he went to -war with him, and collected a great army, and then that Sardanapalus, -being dethroned by Arbaces, died, burning himself alive in his palace, -having heaped up a funeral pile four plethra in extent, on which he -placed a hundred and fifty golden couches, and a corresponding number -of tables, these, too, being all made of gold. And he also erected on -the funeral pile a chamber a hundred feet long, made of wood; and in -it he had couches spread, and there he himself lay down with his wife, -and his concubines lay on other couches around. For he had sent on his -three sons and his daughters, when he saw that his affairs were getting -in a dangerous state, to Nineveh, to the king of that city, giving them -three thousand talents of gold. And he made the roof of this apartment -of large stout beams, and then all the walls of it he made of numerous -thick planks, so that it was impossible to escape out of it. And in -it he placed ten millions of talents of gold, and a hundred millions -of talents of silver, and robes, and purple garments, and every kind -of apparel imaginable. And after that he bade the slaves set fire to -the pile; and it was fifteen days burning. And those who saw the smoke -wondered, and thought that he was celebrating a great sacrifice; but -the eunuchs alone knew what was really being done. And in this way -Sardanapalus, who had spent his life in extraordinary luxury, died with -as much magnanimity as possible. - -39. But Clearchus, relating the history of the king of Persia, says -that—"in a very prudent manner he proposed prizes for any one who -could invent any delicious food. For this is what, I imagine, is meant -by the brains of Jupiter and the king. On which account," continues he, -"Sardanapalus was the most happy of all monarchs, who during his whole -life preferred enjoyment to everything else, and who, even after his -death, shows by his fingers, in the figure carved on his tomb, how much -ridicule all human affairs deserve, being not worth the snap of his -fingers which he makes . . . . . . . . anxiety about other things." - -However, Sardanapalus does not appear to have lived all his life in -entire inaction; for the inscription on his tomb says— - - Sardanapalus - The king, and son of Anacyndaraxes, - In one day built Anchiale and Tarsus; - But now he's dead. - -And Amyntas, in the third book of his Account of the Posts, says -that at Nineveh there is a very high mound, which Cyrus levelled -with the ground when he besieged the city, and raised another mound -against the city; and that this mound was said to have been erected by -Sardanapalus the son of King Ninus; and that on it there was said to be -inscribed, on a marble pillar and in Chaldaic characters, the following -inscription, which Chærilus translated into Greek, and reduced to -metre. And the inscription is as follows— - -[Sidenote: SARDANAPALUS.] - - I was the king, and while I lived on earth, - And saw the bright rays of the genial sun, - I ate and drank and loved; and knew full well - The time that men do live on earth was brief, - And liable to many sudden changes, - Reverses, and calamities. Now others - Will have th' enjoyment of my luxuries, - Which I do leave behind me. For these reasons - I never ceased one single day from pleasure. - -But Clitarchus, in the fourth book of his History of Alexander, says -that Sardanapalus died of old age after he had lost the sovereignty -over the Syrians. And Aristobulus says—"In Anchiale, which was built -by Sardanapalus, did Alexander, when he was on his expedition against -the Persians, pitch his camp. And at no great distance was the monument -of Sardanapalus, on which there was a marble figure putting together -the fingers of its right hand, as if it were giving a fillip. And there -was on it the following inscription in Assyrian characters— - - Sardanapalus - The king, and son of Anacyndaraxes, - In one day built Anchiale and Tarsus. - Eat, drink, and love; the rest's not worth e'en this,— - -by "this" meaning the fillip he was giving with his fingers. - -40. But Sardanapalus was not the only king who was very luxurious, but -so was also Androcotus the Phrygian. For he also used to wear a robe -embroidered with flowers; and to adorn himself more superbly than a -woman, as Mnaseas relates, in the third book of his History of Europe. -But Clearchus, in the fifth book of his Lives, says that Sagaus the -king of the Mariandyni used, out of luxury, to eat, till he arrived at -old age, out of his nurse's mouth, that he might not have the trouble -of chewing his own food; and that he never put his hand lower than -his navel; on which account Aristotle, laughing at Xenocrates the -Chalcedonian, for a similar preposterous piece of laziness, says— - - His hands are clean, but sure his mind is not. - -And Ctesias relates that Annarus, a lieutenant of the king of Persia, -and governor of Babylon, wore the entire dress and ornaments of a -woman; and though he was only a slave of the king, there used to come -into the room while he was at supper a hundred and fifty women playing -the lyre and singing. And they played and sang all the time that he was -eating. And Phœnix of Colophon, the poet, speaking of Ninus, in the -first book of his Iambics, says— - - There was a man named Ninus, as I hear, - King of Assyria, who had a sea - Of liquid gold, and many other treasures, - More than the whole sand of the Caspian sea. - He never saw a star in all his life, - But sat still always, nor did wish to see one; - He never, in his place among the Magi, - Roused the sacred fire, as the law bids, - Touching the God with consecrated wand; - He was no orator, no prudent judge, - He never learn'd to speak, or count a sum, - But was a wondrous man to eat and drink - And love, and disregarded all besides: - And when he died he left this rule to men, - Where Nineveh and his monument now stands:— - "Behold and hear, whether from wide Assyria - You come, or else from Media, or if - You're a Choraxian, or a long-hair'd native - Of the lake country in Upper India, - For these my warnings are not vain or false: - I once was Ninus, a live breathing man, - Now I am nothing, only dust and clay, - And all I ate, and all I sang and jested, - And all I loved........ - But now my enemies have come upon me, - They have my treasures and my happiness, - Tearing me as the Bacchæ tear a kid; - And I am gone, not taking with me gold, - Or horses, or a single silver chariot; - Once I did wear a crown, now I am dust. - -[Sidenote: PHILIP.] - -41. But Theopompus, in the fifteenth book of his History of Philip, -says that "Straton the king of Sidon surpassed all men in luxury and -devotion to pleasure. For as Homer has represented the Phæacians -as living feasting and drinking, and listening to harp-players and -rhapsodists, so also did Straton pass the whole of his life; and so -much the more devoted to pleasure was he than they, that the Phæacians, -as Homer reports, used to hold their banquets in the company of their -own wives and daughters; but Straton used to prepare his entertainments -with flute-playing and harp-playing and lyre-playing women. And he sent -for many courtesans from Peloponnesus, and for many musicians from -Ionia, and for other girls from every part of Greece; some skilful in -singing and some in dancing, for exhibitions of skill in which they had -contests before himself and his friends; and with these women he spent -a great deal of his time. He then, delighting in such a life as this, -and being by nature a slave to his passions, was also especially urged -on by rivalry with Nicocles. For he and Nicocles were always rivalling -one another; each of them devoted all his attention to living more -luxuriously and pleasantly than the other. And so they carried their -emulation to such a height, as we have heard, that when either of them -heard from his visitors what was the furniture of the other's house, -and how great was the expense gone to by the other for any sacrifice, -he immediately set to work to surpass him in such things. And they were -anxious to appear to all men prosperous and deserving of envy. Not but -what neither of them continued prosperous throughout the whole of their -lives, but were both of them destroyed by violent deaths." - -And Anaximenes, in his book entitled the Reverses of Kings, giving -the same account of Straton, says that he was always endeavouring to -rival Nicocles, who was the king of Salamis in Cyprus, and who was -exceedingly devoted to luxury and debauchery, and that they both came -to a violent end. - -42. And in the first book of his History of the Affairs of Philip, -Theopompus, speaking of Philip, says—"And on the third day he comes -to Onocarsis, which was a strong place in Thrace, having a large -grove kept in beautiful order, and full of every resource for living -pleasantly, especially during the summer. For it was one of the -places which had been especially selected by Cotys, who, of all the -kings that ever lived in Thrace, was the most eager in his pursuit of -pleasure and luxury. And going round all the country, wherever he saw -any place shaded with trees and well watered with springs, he made it -into a banqueting place. And going to them whenever he chose, he used -to celebrate sacrifices to the Gods, and there he would stay with his -lieutenants, being a very happy and enviable man, until he took it -into his head to blaspheme Minerva, and to treat her with contempt." -And the historian goes on to say, that Cotys once prepared a feast, as -if Minerva had married him; and prepared a bed-chamber for her, and -then, in a state of intoxication, he waited for the goddess. And being -already totally out of his mind, he sent one of his body-guards to see -whether the goddess had arrived at the bed-chamber. And when he came -there, and went back and reported that there was nobody there, he shot -him and killed him. And he treated a second in the same way, until a -third went, and on his return told him that the goddess had been a long -time waiting for him. And this king, being once jealous of his wife, -cut her up with his own hands, beginning at her legs. - -43. But in the thirteenth book of his History of the Affairs of Philip, -speaking of Chabrias the Athenian, he says—"But he was unable to live -in the city, partly on account of his intemperance, and partly because -of the extravagant habits of his daily life, and partly because of the -Athenians. For they are always unfavourable to eminent men; on which -account their most illustrious citizens preferred to live out of the -city. For instance, Iphicrates lived in Thrace, and Conon in Cyprus, -and Timotheus in Lesbos, and Chares at Sigeum, and Chabrias himself in -Egypt." And about Chares he says, in his forty-fifth book—"But Chares -was a slow and stupid man, and one wholly devoted to pleasure. And -even when he was engaged in his military expeditions, he used to take -about with him female flute-players, and female harp-players, and a lot -of common courtesans. And of the money which was contributed for the -purposes of the war, some he expended on this sort of profligacy, and -some he left behind at Athens, to be distributed among the orators and -those who propose decrees, and on those private individuals who had -actions depending. And for all this the Athenian populace was so far -from being indignant, that for this very reason he became more popular -than any other citizen; and naturally too: for they all lived in this -manner, that their young men spent all their time among flute-players -and courtesans; and those who were a little older than they, devoted -themselves to gambling, and profligacy of that sort; and the whole -people spent more money on its public banquets and entertainments than -on the provision necessary for the well-doing of the state. - -[Sidenote: THE PISISTRATIDÆ.] - -But in the work of Theopompus, entitled, "Concerning the Money of which -the Temple at Delphi was pillaged," he says—"Chares the Athenian got -sixty talents by means of Lysander. And with this money he gave a -banquet to the Athenians in the market-place, celebrating a triumphal -sacrifice in honour of their victory gained in the battle which took -place against the foreign troops of Philip." And these troops were -commanded by Adæus, surnamed the Cock, concerning whom Heraclides the -comic poet speaks in the following manner— - - But when he caught the dunghill cock of Philip - Crowing too early in the morn, and straying, - He kill'd him; for he had not got his crest on. - And having kill'd this one, then Chares gave - A splendid banquet to the Athenian people; - So liberal and magnificent was he. - -And Duris gives the same account. - -44. But Idomeneus tells us that the Pisistratidæ also, Hippias and -Hipparchus, instituted banquets and entertainments; on which account -they had a vast quantity of horses and other articles of luxury. And -this it was that made their government so oppressive. And yet their -father, Pisistratus, had been a moderate man in his pleasures, so that -he never stationed guards in his fortified places, nor in his gardens, -as Theopompus relates in his twenty-first book, but let any one who -chose come in and enjoy them, and take whatever he pleased. And Cimon -afterwards adopted the same conduct, in imitation of Pisistratus. And -Theopompus mentions Cimon in the tenth book of his History of the -Affairs of Philip, saying—"Cimon the Athenian never placed any one in -his fields or gardens to protect the fruit, in order that any of the -citizens who chose might go in and pick the fruit, and take whatever -they wanted in those places. And besides this, he opened his house to -every one, and made a daily practice of providing a plain meal for a -great number of people; and all the poor Athenians who came that way -might enter and partake of it. He also paid great attention to all -those who from day-to-day came to ask something of him; and they say -that he used always to take about with him one or two young men bearing -bags of money. And he ordered them to give money to whoever came to him -to ask anything of him. And they say that he also often contributed -towards the expense of funerals. And this too is a thing that he often -did; whenever he met any citizen badly clad, he used to order one of -the young men who were following him to change cloaks with him. And so -by all these means he acquired a high reputation, and was the first of -all the citizens." - -But Pisistratus was in many respects very oppressive; and some say -that that statue of Bacchus which there is at Athens was made in his -likeness. - -45. And Heraclides of Pontus, in his treatise on Pleasure, says that -Pericles, nicknamed the Olympian, after he got rid of his wife out -of his house, and devoted himself to a life of pleasure, lived with -Aspasia, the courtesan from Megara, and spent the greater part of -his substance on her. And Themistocles, when the Athenians were not -yet in such a state of intoxication, and had not yet begun to use -courtesans, openly filled a chariot with prostitutes, and drove early -in the morning through the Ceramicus when it was full. But Idomeneus -has made this statement in an ambiguous manner, so as to leave it -uncertain whether he means that he harnessed the prostitutes in his -chariot like horses, or merely that he made them mount his four-horsed -chariot. And Possis, in the third book of his History of the Affairs -of Magnesia, says, that Themistocles, having been invested with a -crowned magistracy in Magnesia, sacrificed to Minerva, and called the -festival the Panathenæa. And he sacrificed also to Dionysius Choopotes, -and celebrated the festival of the Choeis there. But Clearchus, in the -first book of his treatise on Friendship, says that Themistocles had -a triclinium of great beauty made for him, and said that he should be -quite contented if he could fill that with friends. - -46. And Chamæleon of Pontus, in his Essay on Anacreon, having quoted -these lines— - - And Periphoretus Artemon - Is loved by golden-hair'd Eurypyle, - -says that Artemo derived this nickname from living luxuriously, and -being carried about (περιφέρεσθαι) on a couch. For Anacreon -says that he had been previously very poor, and then became on a sudden -very luxurious, in the following verses— - - Having before a poor berberium cloak, - And scanty cap, and his poor ears - With wooden earrings decorated, - And wearing round his ribs a newly-bought - Raw ox-hide, fitter for a case - For an old-fashion'd shield, this wretch - Artemon, who long has lived - With bakers' women, and the lowest of the low, - Now having found a new style of life, - Often thrusts his neck into the yoke, - Or beneath the spear doth crouch; - And many a weal he can display, - Mark'd on his back with well-deserved scourge; - And well pluck'd as to hair and beard. - But now he mounts his chariot, he the son - Of Cyca, and his golden earrings wears; - And like a woman bears - An ivory parasol o'er his delicate head. - -[Sidenote: ALCIBIADES.] - -47. But Satyrus, speaking of the beautiful Alcibiades, says,—"It -is said that when he was in Ionia, he was more luxurious than the -Ionians themselves. And when he was in Thebes he trained himself, and -practised gymnastic exercises, being more of a Bœotian than the Thebans -themselves. And in Thessaly he loved horses and drove chariots; being -fonder of horses than the Aleuadæ: and at Sparta he practised courage -and fortitude, and surpassed the Lacedæmonians themselves. And again, -in Thrace he out-drank even the Thracians themselves. And once wishing -to tempt his wife, he sent her a thousand Darics in another man's -name: and being exceedingly beautiful in his person, he cherished his -hair the greater part of his life, and used to wear an extraordinary -kind of shoe, which is called Alcibias from him. And whenever he was a -choregus, he made a procession clad in a purple robe; and going into -the theatre he was admired not only by the men, but also by the women: -on which account Antisthenes, the pupil of Socrates, who often had seen -Alcibiades, speaks of him as a powerful and manly man, and impatient -of restraint, and audacious, and exceedingly beautiful through all his -life. - -"And whenever he went on a journey he used four of the allied cities -as his maid-servants. For the Ephesians used to put up a Persian tent -for him; and the Chians used to find him food for his horses; and -the people of Cyzicus supplied him with victims for his sacrifices -and banquets; and the Lesbians gave him wine, and everything else -which he wanted for his daily food. And when he came to Athens from -Olympia, he offered up two pictures, the work of Aglaophon: one of -which represented the priestesses of Olympia and Delphi crowning him; -and in the other Nemea was sitting, and Alcibiades on her knees, -appearing more beautiful than any of the women. And even when on -military expeditions he wished to appear beautiful; accordingly he had -a shield made of gold and ivory, on which was carved Love brandishing a -thunderbolt as the ensign. And once having gone to supper at the house -of Anytus, by whom he was greatly beloved, and who was a rich man, when -one of the company who was supping there with him was Thrasyllus, (and -he was a poor man,) he pledged Thrasyllus in half the cups which were -set out on the side-board, and then ordered the servants to carry them -to Thrasyllus's house; and then he very civilly wished Anytus good -night, and so departed. But Anytus, in a very affectionate and liberal -spirit, when some one said what an inconsiderate thing Alcibiades had -done; 'No, by Jove,' said he, 'but what a kind and considerate thing; -for when he had the power to have taken away everything, he has left me -half.'" - -48. And Lysias the orator, speaking of his luxury, says—"For Axiochus -and Alcibiades having sailed to the Hellespont, married at Abydus, both -of them marrying one wife, Medontias of Abydus, and both cohabited with -her. After this they had a daughter, and they said that they could -not tell whose daughter she was; and when she was old enough to be -married, they both cohabited with her too; and when Alcibiades came to -her, he said that she was the daughter of Axiochus, and Axiochus in -his turn said she was the daughter of Alcibiades." And he is ridiculed -by Eupolis, after the fashion of the comic writers, as being very -intemperate with regard to women; for Eupolis says in his Flatterers— - - _A._ Let Alcibiades leave the women's rooms. - _B._ Why do you jest . . . . - Will you not now go home and try your hand - On your own wife? - -And Pherecrates says— - - For Alcibiades, who's no man (ἀνὴρ) at all, - Is, as it seems, now every woman's husband (ἀνήρ). - -And when he was at Sparta he seduced Timæa, the wife of Agis the king. -And when some people reproached him for so doing, he said, "that he did -not intrigue with her out of incontinence, but in order that a son of -his might be king at Sparta; and that the kings might no longer be said -to be descended from Hercules, but from Alcibiades:" and when he was -engaged in his military expeditions, he used to take about, with him -Timandra, the mother of Lais the Corinthian, and Theodote, who was an -Athenian courtesan. - -[Sidenote: PAUSANIAS.] - -49. But after his banishment, having made the Athenians masters of the -Hellespont, and having taken more than five thousand Peloponnesians -prisoners, he sent them to Athens; and after this, returning to his -country, he crowned the Attic triremes with branches, and mitres, and -fillets. And fastening to his own vessels a quantity of ships which he -had taken, with their beaks broken off, to the number of two hundred, -and conveying also transports full of Lacedæmonian and Peloponnesian -spoils and arms, he sailed into the Piræus: and the trireme in which he -himself was, ran up to the very bars of the Piræus with purple sails; -and when it got inside the harbour, and when the rowers took their -oars, Chrysogonus played on a flute the trieric air, clad in a Persian -robe, and Callippides the tragedian, clad in a theatrical dress, gave -the word to the rowers. On account of which some one said with great -wit—"Sparta could never have endured two Lysanders, nor Athens two -Alcibiadeses." But Alcibiades was imitating the Medism of Pausanias, -and when he was staying with Pharnabazus, he put on a Persian robe, and -learnt the Persian language, as Themistocles had done. - -50. And Duris says, in the twenty-second book of his -History,—"Pausanias, the king of Lacedæmon, having laid aside the -national cloak of Lacedæmon, adopted the Persian dress. And Dionysius, -the tyrant of Sicily, adopted a theatrical robe and a golden tragic -crown with a clasp. And Alexander, when he became master of Asia, also -adopted the Persian dress. But Demetrius outdid them all; for the -very shoes which he wore he had made in a most costly manner; for in -its form it was a kind of buskin, made of most expensive purple wool; -and on this the makers wove a great deal of golden embroidery, both -before and behind; and his cloak was of a brilliant tawny colour; and, -in short, a representation of the heavens was woven into it, having -the stars and twelve signs of the Zodiac all wrought in gold; and -his head-band was spangled all over with gold, binding on a purple -broad-brimmed hat in such a manner that the outer fringes hung down -the back. And when the Demetrian festival was celebrated at Athens, -Demetrius himself was painted on the proscenium, sitting on the world." -And Nymphis of Heraclea, in the sixth book of his treatise on his -Country, says—"Pausanias, who defeated Mardonius at Platæa, having -transgressed the laws of Sparta, and given himself up to pride, when -staying near Byzantium, dared to put an inscription on the brazen -goblet which is there consecrated to the gods, whose temple is at the -entrance of the strait, (and the goblet is in existence to this day,) -as if he had dedicated it himself; putting this inscription on it, -forgetting himself through his luxury and arrogance— - - Pausanias, the general of broad Greece, - Offered this goblet to the royal Neptune, - A fit memorial of his deathless valour, - Here in the Euxine sea. He was by birth - A Spartan, and Cleombrotus's son, - Sprung from the ancient race of Hercules." - -51. "Pharax the Lacedæmonian also indulged himself in luxury," as -Theopompus tells us in the fourteenth book of his History, "and he -abandoned himself to pleasure in so dissolute and unrestrained a -manner, that by reason of his intemperance he was much oftener taken -for a Sicilian, than for a Spartan by reason of his country." And in -his fifty-second book he says that "Archidamus the Lacedæmonian, having -abandoned his national customs, adopted foreign and effeminate habits; -so that he could not endure the way of life which existed in his own -country, but was always, by reason of his intemperance, anxious to live -in foreign countries. And when the Tarentines sent an embassy about -an alliance, he was anxious to go out with them as an ally; and being -there, and having been slain in the wars, he was not thought worthy -even of a burial, although the Tarentines offered a great deal of money -to the enemy to be allowed to take up his body." - -And Phylarchus, in the tenth book of his Histories, says that Isanthes -was the king of that tribe of Thracians called Crobyzi, and that he -surpassed all the men of his time in luxury; and he was a rich man, and -very handsome. And the same historian tells us, in his twenty-second -book, that Ptolemy the Second, king of Egypt, the most admirable of all -princes, and the most learned and accomplished of men, was so beguiled -and debased in his mind by his unseasonable luxury, that he actually -dreamed that he should live for ever, and said that he alone had found -out how to become immortal. And once, after he had been afflicted by -the gout for many days, when at last he got a little better, and saw -through his window-blinds some Egyptians dining by the river side, and -eating whatever it might be that they had, and lying at random on the -sand, "O wretched man that I am," said he, "that I am not one of those -men!" - -[Sidenote: DIOMNESTUS.] - -52. Now Callias and his flatterers we have already sufficiently -mentioned. But since Heraclides of Pontus, in his treatise on -Pleasures, speaks of him, we will return to the subject and quote what -he says:—"When first the Persians made an expedition against Greece, -there was, as they say, an Eretrian of the name of Diomnestus, who -became master of all the treasures of the general; for he happened to -have pitched his tent in his field, and to have put his money away in -some room of his house. But when the Persians were all destroyed, then -Diomnestus took the money without any one being aware of it; but when -the king of Persia sent an army into Eretria the second time, ordering -his generals utterly to destroy the city, then, as was natural, all -who were at all well off carried away their treasures. Accordingly -those of the family of Diomnestus who were left, secretly removed their -money to Athens, to the house of Hipponicus, the son of Callias, who -was surnamed Ammon; and when all the Eretrians had been driven out of -their city by the Persians, this family remained still in possession of -their wealth, which was great. So Hipponicus, who was the son of that -man who had originally received the deposit, begged the Athenians to -grant him a place in the Acropolis, where he might construct a room to -store up all this money in, saying that it was not safe for such vast -sums to remain in a private house. And the Athenians did grant him such -a place; but afterwards, he, being warned against such a step by his -friends, changed his mind. - -"Callias, therefore, became the master of all this money, and lived -a life of pleasure, (for what limit was there to the flatterers who -surrounded him, or to the troops of companions who were always about -him? and what extravagance was there which he did not think nothing -of?) However, his voluptuous life afterwards reduced him so low, that -he was compelled to pass the rest of his life with one barbarian old -woman for a servant, and he was in want of actual daily necessaries, -and so he died. - -"But who was it who got rid of the riches of Nicias of Pergasa, or of -Ischomachus? was it not Autoclees and Epiclees, who preferred living -with one another, and who considered everything second to pleasure? -and after they had squandered all this wealth, they drank hemlock -together, and so perished." - -53. But, concerning the luxury of Alexander the Great, Ephippus the -Olynthian, in his treatise on the Deaths of Alexander and Hephæstion, -says that "he had in his park a golden throne, and couches with -silver feet, on which he used to sit and transact business with his -companions." But Nicobule says, that "while he was at supper all the -morris dancers and athletes studied to amuse the king; and at his very -last banquet, Alexander, remembering an episode in the Andromeda of -Euripides, recited it in a declamatory manner, and then drank a cup of -unmixed wine with great eagerness, and compelled all the rest to do -so too." And Ephippus tells us that "Alexander used to wear even the -sacred vestments at his entertainments; and sometimes he would wear the -purple robe, and cloven sandals, and horns of Ammon, as if he had been -the god; and sometimes he would imitate Diana, whose dress he often -wore while driving in his chariot; having on also a Persian robe, but -displaying above his shoulders the bow and javelin of the goddess. -Sometimes also he would appear in the guise of Mercury; at other times, -and indeed almost every day, he would wear a purple cloak, and a tunic -shot with white, and a cap which had a royal diadem attached to it. And -when he was in private with his friends he wore the sandals of Mercury, -and the petasus on his head, and held the caduceus in his hand. Often -also he wore a lion's skin, and carried a club, like Hercules." - -[Sidenote: ALEXANDER.] - -What wonder then is it, if in our time the emperor Commodus, when he -drove abroad in his chariot, had the club of Hercules lying beside -him, with a lion's skin spread at his feet, and liked to be called -Hercules, when even Alexander, the pupil of Aristotle, represented -himself as like so many gods, and even like Diana? And Alexander used -to have the floor sprinkled with exquisite perfumes and with fragrant -wine; and myrrh was burnt before him, and other kinds of incense; and -all the bystanders kept silence, or spoke only words of good omen, -out of fear. For he was a very violent man, with no regard for human -life; for he appeared to be a man of a melancholic constitution. And -on one occasion, at Ecbatana, when he was offering a sacrifice to -Bacchus, and when everything was prepared in a most lavish manner -for the banquet, . . . and Satrabates the satrap, feasted all the -soldiers.... "But when a great multitude was collected to see the -spectacle," says Ephippus, "there were on a sudden some arrogant -proclamations published, more insolent even than Persian arrogance was -wont to dictate. For, as different people were publishing different -proclamations, and proposing to make Alexander large presents, which -they called crowns; one of the keepers of his armoury, going beyond -all previous flattery, having previously arranged the matter with -Alexander, ordered the herald to proclaim that Gorgos, the keeper of -the armoury, presents Alexander, the son of Ammon, with three thousand -pieces of gold; and will also present him, when he lays siege to -Athens, with ten thousand complete suits of armour, and with an equal -number of catapults and all weapons required for the war. - -54. And Chares, in the tenth book of his History of Alexander, -says—"When he took Darius prisoner, he celebrated a marriage-feast -for himself and his companions, having had ninety-two bedchambers -prepared in the same place. There was a house built capable of -containing a hundred couches; and in it every couch was adorned with -wedding paraphernalia to the value of twenty minæ, and was made of -silver itself; but his own bed had golden feet. And he also invited to -the banquet which he gave, all his own private friends, and those he -arranged opposite to himself and the other bridegrooms; and his forces -also belonging to the army and navy, and all the ambassadors which were -present, and all the other strangers who were staying at his court. -And the apartment was furnished in the most costly and magnificent -manner, with sumptuous garments and cloths, and beneath them were -other cloths of purple, and scarlet, and gold. And, for the sake of -solidity, pillars supported the tent, each twenty cubits long, plated -all over with gold and silver, and inlaid with precious stones; and all -around these were spread costly curtains embroidered with figures of -animals, and with gold, having gold and silver curtain-rods. And the -circumference of the court was four stadia. And the banquet took place, -beginning at the sound of a trumpet, at that marriage-feast, and on -other occasions whenever the king offered a solemn sacrifice, so that -all the army knew it. - -And this marriage-feast lasted five days. And a great number both -of barbarians and Greeks brought contributions to it; and also some -of the Indian tribes did so. And there were present some wonderful -conjurors—Scymnus of Tarentum, and Philistides of Syracuse, and -Heraclitus of Mitylene; after whom also Alexis of Tarentum, the -rhapsodist, exhibited his skill. There came also harp-players, who -played without singing,—Cratinus of Methymne, and Aristonymus the -Athenian, and Athenodorus the Teian. And Heraclitus the Tarentine -played on the harp, accompanying himself with his voice, and so did -Aristocrates the Theban. And of flute-players accompanied with song, -there were present Dionysius of Heraclea, and Hyperbolus of Cyzicus. -And of other flute-players there were the following, who first of all -played the air called The Pythian, and afterwards played with the -choruses,—Timotheus, Phrynichus, Caphesias, Diophantus, and also Evius -the Chalcidian. And from this time forward, those who were formerly -called Dionysio-colaces,[3] were called Alexandro-colaces, on account -of the extravagant liberality of their presents, with which Alexander -was pleased. And there were also tragedians who acted,—Thessalus, and -Athenodorus, and Aristocritus; and of comic actors there were Lycon, -and Phormion, and Ariston. There was also Phasimelus the harp-player. -And the crowns sent by the ambassadors and by other people amounted in -value to fifteen thousand talents. - -[Sidenote: ALEXANDER.] - -55. But Polycletus of Larissa, in the eighth book of his History, says -that Alexander used to sleep on a golden, couch, and that flute-playing -men and women followed him to the camp, and that he used to drink till -daybreak. And Clearchus, in his treatise on Lives, speaking of Darius -who was dethroned by Alexander, says, "The king of the Persians offered -prizes to those who could invent pleasures for him, and by this conduct -allowed his whole empire and sovereignty to be subverted by pleasures. -Nor was he aware that he was defeating himself till others had wrested -his sceptre from him and had been proclaimed in his place." And -Phylarchus, in the twenty-third book of his History, and Agatharchides -of Cnidus, in the tenth book of his History of Asia, say that the -companions also of Alexander gave way to the most extravagant -luxury. And one of them was a man named Agnon, who used to wear golden -studs in his sandals and shoes. And Cleitus, who was surnamed The -White, whenever he was about to transact business, used to converse -with every one who came to him while walking about on a purple carpet. -And Perdiccas and Craterus, who were fond of athletic exercises, had -men follow them with hides fastened together so as to cover a place -an entire stadium in extent; and then they selected a spot within the -encampment which they had covered with these skins as an awning; and -under this they practised their gymnastics. - -They were followed also by numerous beasts of burden, which carried -sand for the use of the palæstra. And Leonnatus and Menelaus, who -were very fond of hunting, had curtains brought after them calculated -to enclose a space a hundred stadia in circumference, with which -they fenced in a large space and then practised hunting within it. -And as for the golden plane-trees, and the golden vine—having on it -bunches of grapes made of emeralds and Indian carbuncles, and all -sorts of other stones of the most costly and magnificent description, -under which the kings of Persia used often to sit when transacting -business,—the expense of all this, says Phylarchus, was far less than -the daily sums squandered by Alexander; for he had a tent capable of -containing a hundred couches, and fifty golden pillars supported it. -And over it were spread golden canopies wrought with the most superb -and costly embroidery, to shade all the upper part of it. And first of -all, five hundred Persian Melophori stood all round the inside of it, -clad in robes of purple and apple-green; and besides them there were -bowmen to the number of a thousand, some clad in garments of a fiery -red, and others in purple; and many of them had blue cloaks. And in -front of them stood five hundred Macedonian Argyraspides; and in the -middle of the tent was placed a golden chair, on which Alexander used -to sit and transact business, his body-guards standing all around. And -on the outside, all round the tent, was a troop of elephants regularly -equipped, and a thousand Macedonians, having Macedonian dresses; and -then ten thousand Persians: and the number of those who wore purple -amounted to five hundred, to whom Alexander gave this dress for them -to wear. And though he had such a numerous retinue of friends and -servants, still no one dared to approach Alexander of his own accord; -so great was his dignity and the veneration with which they regarded -him. And at that time Alexander wrote letters to the cities in Ionia, -and to the Chians first of all, to send him a quantity of purple; for -he wished all his companions to wear purple robes. And when his letter -was read among the Chians, Theocritus the philosopher being present, -said— - - He fell by purple[4] death and mighty fate. - -56. And Posidonius, in the twenty-eighth book of his History, says that -"Antiochus the king, who was surnamed Grypus, when he was celebrating -the games at Daphne, gave a magnificent entertainment; at which, first -of all, a distribution of entire joints took place, and after that -another distribution of geese, and hares, and antelopes all alive. -There were also," says he, "distributed golden crowns to the feasters, -and a great quantity of silver plate, and of servants, and horses, and -camels. And every one was expected to mount a camel, and drink; and -after that he was presented with the camel, and with all that was on -the camel, and the boy who stood by it." And in his fourteenth book, -speaking of his namesake Antiochus, who made war upon Arsaces, and -invaded Media, he says that "he made a feast for a great multitude -every day; at which, besides the things which were consumed, and the -heaps of fragments which were left, every one of the guests carried -away with him entire joints of beasts, and birds, and fishes which -had never been carved, all ready dressed, in sufficient quantities to -fill a waggon. And after this they were presented with a quantity of -sweetmeats, and chaplets, and crowns of myrrh and frankincense, with -turbans as long as a man, made of strips of gold brocade." - -57. But Clytus, the pupil of Aristotle, in his History of Miletus, says -that "Polycrates, the tyrant of Samos, collected everything that was -worth speaking of everywhere to gratify his luxury, having assembled -dogs from Epirus, and goats from Scyros, and sheep from Miletus, and -swine from Sicily." - -[Sidenote: POLYCRATES.] - -And Alexis, in the third book of his Samian Annals, says that "Samos -was adorned by Polycrates with the productions of many other cities; -as he imported Molossian and Lacedæmonian dogs, and goats from Scyros -and Naxos, and sheep from Miletus and Attica. He also," says he, "sent -for artists, promising them enormous wages. But before he became -tyrant, having prepared a number of costly couches and goblets, he -allowed any one the use of them who was preparing any marriage-feast or -extraordinary entertainment." And after hearing all these particulars -we may well admire the tyrant, because it was nowhere written that he -had sent for any women or boys from any other countries, although he -was of a very amorous constitution, and was a rival in love of Anacreon -the poet; and once, in a fit of jealousy, he cut off all the hair of -the object of his passion. And Polycrates was the first man who called -the ships which he had built Samians, in honour of his country. - -But Clearchus says that "Polycrates, the tyrant of the effeminate -Samos, was ruined by the intemperance of his life, imitating the -effeminate practices of the Lydians; on which account, in opposition -to the place in Sardis called the beautiful Ancon, he prepared a place -in the chief city of the Samians, called Laura; he made those famous -Samian flowers in opposition to the Lydian. And the Samian Laura was a -narrow street in the city, full of common women, and of all kinds of -food calculated to gratify intemperance and to promote enjoyment, with -which he actually filled Greece. But the flowers of the Samians are the -preeminent beauty of the men and women, and indeed of the whole city, -at its festivals and banquets." And these are the words of Clearchus. -And I myself am acquainted with a narrow street in my native city of -Alexandria, which to this very day is called the Happy Street, in which -every apparatus of luxury used to be sold. - -58. But Aristotle, in his treatise on Admirable and Wonderful Things, -says that "Alcisthenes of Sybaris, out of luxury, had a garment -prepared for him of such excessive expensiveness that he exhibited -it at Lacinium, at the festival of Juno, at which all the Italians -assemble, and that of all the things which were exhibited that was -the most admired." And he says that "Dionysius the elder afterwards -became master of it, and sold it to the Carthaginians for a hundred -and twenty talents." Polemo also speaks of it in his book entitled, A -Treatise concerning the Sacred Garments at Carthage. But concerning -Smindyrides of Sybaris, and his luxury, Herodotus has told us, in his -sixth book, saying that he sailed from Sybaris to court Agariste, the -daughter of Clisthenes the tyrant of Sicyon. "And," says he, "there -came from Italy Smindyrides, the son of Hippocrates, a citizen of -Sybaris; who carried his luxury to the greatest height that ever was -heard of among men. At all events he was attended by a thousand cooks -and bird-catchers." Timæus also mentions him in his seventh book. -But of the luxury of Dionysius the younger, who was also tyrant of -Sicily, an account is given by Satyrus the Peripatetic, in his Lives. -For he says that he used to fill rooms holding thirty couches with -feasters. And Clearchus, in the fourth book of his Lives, writes as -follows:—"But Dionysius, the son of Dionysius, the cruel oppressor of -all Sicily, when he came to the city of the Locrians, which was his -metropolis, (for Doris his mother was a Locrian woman by birth,) having -strewed the floor of the largest house in the city with wild thyme -and roses, sent for all the maidens of the Locrians in turn; and then -rolled about naked, with them naked also, on this layer of flowers, -omitting no circumstance of infamy. And so, not long afterwards, they -who had been insulted in this manner having got his wife and children -into their power, prostituted them in the public roads with great -insult, sparing them no kind of degradation. And when they had wreaked -their vengeance upon them, they thrust needles under the nails of their -fingers, and put them to death with torture. And when they were dead, -they pounded their bones in mortars, and having cut up and distributed -the rest of their flesh, they imprecated curses on all who did not -eat of it; and in accordance with this unholy imprecation, they put -their flesh into the mills with the flour, that it might be eaten by -all those who made bread. And all the other parts they sunk in the -sea. But Dionysius himself, at last going about as a begging priest -of Cybele, and beating the drum, ended his life very miserably. We, -therefore, ought to guard against what is called luxury, which is the -ruin of a man's life; and we ought to think insolence the destruction -of everything." - -[Sidenote: AGRIGENTUM.] - -59. But Diodorus Siculus, in his books On the Library, says that "the -citizens of Agrigentum prepared for Gelon a very costly swimming-bath, -being seven stadia in circumference and twenty cubits deep; and water -was introduced into it from the rivers and fountains, and it served for -a great pond to breed fish in, and supplied great quantities of fish -for the luxury and enjoyment of Gelon. A great number of swans also," -as he relates, "flew into it; so that it was a very beautiful sight. -But afterwards the lake was destroyed by becoming filled with mud." -And Duris, in the tenth book of his History of Agathocles, says that -near the city of Hipponium a grove is shown of extraordinary beauty, -excellently well watered; in which there is also a place called the -Horn of Amalthea; and that this grove was made by Gelon. But Silenus -of Calatia, in the third book of his History of Sicily, says that -near Syracuse there is a garden laid out in a most expensive manner, -which is called Mythus, in which Hiero the king used to transact his -business. And the whole country about Panormus,[5] in Sicily, is called -The Garden, because it is full of highly-cultivated trees, as Callias -tells us in the eighth book of his History of Agathocles. - -And Posidonius, in the eighth book of his History, speaking of -Damophilus the Sicilian, by whose means it was that the Servile war -was stirred up, and saying that he was a slave to his luxury, writes -as follows:—"He therefore was a slave to luxury and debauchery. -And he used to drive through the country on a four-wheeled chariot, -taking with him horses, and servants of great personal beauty, and -a disorderly crowd of flatterers and military boys running around -his chariot. And ultimately he, with his whole family, perished in a -disgraceful manner, being treated with the most extreme violence and -insult by his own slaves." - -60. And Demetrius Phalereus, as Duris says in the sixteenth volume of -his Histories, being possessed of a revenue of twelve hundred talents -a-year, and spending a small portion of it on his soldiers, and on -the necessary expenses of the state, squandered all the rest of it on -gratifying his innate love of debauchery, having splendid banquets -every day, and a great number of guests to feast with him. And in the -prodigality of his expense in his entertainments, he outdid even -the Macedonians, and, at the same time, in the elegance of them, he -surpassed the Cyprians and Phœnicians. And perfumes were sprinkled -over the ground, and many of the floors in the men's apartments were -inlaid with flowers, and were exquisitely wrought in other ways by -the artists. There were also secret meetings with women, and other -scenes more shameful still. And Demetrius, who gave laws to others, -and who regulated the lives of others, exhibited in his own life an -utter contempt of all law. He also paid great attention to his personal -appearance, and dyed the hair of his head with a yellow colour, and -anointed his face with rouge, and smeared himself over with other -unguents also; for he was anxious to appear agreeable and beautiful in -the eyes of all whom he met. - -And in the procession of the Dionysia, which he celebrated when he -was archon at Athens, a chorus sang an ode of Siromen the Solensian, -addressed to him, in which he was called, Like the Sun:— - - And above all the noble prince - Demetrius, like the sun in face, - Honours you, Bacchus, with a holy worship. - -And Carystius of Pergamus, in the third book of his Commentaries, -says—"Demetrius Phalereus, when his brother Himeræus was put to death -by Antipater, was himself staying with Nicanor; and he was accused of -having sacrificed the Epiphaneia in honour of his brother. And after -he became a friend of Cassander, he was very powerful. And at first -his dinner consisted of a kind of pickle, containing olives from all -countries, and cheese from the islands; but when he became rich, he -bought Moschion, the most skilful of all the cooks and confectioners -of that age. And he had such vast quantities of food prepared for -him every day, that, as he gave Moschion what was left each day, he -(Moschion) in two years purchased three detached houses in the city; -and insulted freeborn boys, and some of the wives of the most eminent -of the citizens: and all the boys envied Theognis, with whom he was in -love. And so important an honour was it considered to be allowed to -come near Demetrius, that, as he one day had walked about after dinner -near the Tripods, on all the following days all the most beautiful boys -came together to that place, in the hopes of being seen by him." - -[Sidenote: LUCULLUS.] - -61. And Nicolaus the Peripatetic, in the tenth book of his History, -and again in the twentieth book, says that Lucullus, when he came -to Rome and celebrated his triumph, and gave an account of the war -against Mithridates, ran into the most unbounded extravagance, after -having previously been very moderate; and was altogether the first -guide to luxury, and the first example of it, among the Romans, having -become master of the riches of two kings, Mithridates and Tigranes. -And Sittius, also, was a man very notorious among the Romans for his -luxury and effeminacy, as Rutilius tells us; for as to Apicius, we -have already spoken of him. And almost all historians relate that -Pausanias and Lysander were very notorious for their luxury; on which -account Agis said of Lysander, that Sparta had produced him as a -second Pausanias. But Theopompus, in the tenth book of his History -of the Affairs of Greece, gives exactly the contrary account of -Lysander, saying that "he was a most laborious man, able to earn the -goodwill of both private individuals and monarchs, being very moderate -and temperate, and superior to all the allurements of pleasure; and -accordingly, when he had become master of almost the whole of Greece, -it will be found that he never in any city indulged in amatory -excesses, or in unreasonable drinking parties and revels." - -62. But luxury and extravagance were so very much practised among the -ancients, that even Parrhasius the painter always wore a purple robe, -and a golden crown on his head, as Clearchus relates, in his Lives: for -he, being most immoderately luxurious, and also to a degree beyond what -was becoming to a painter, laid claim, in words, to great virtue, and -inscribed upon the works which were done by him— - - Parrhasius, a most luxurious man, - And yet a follower of purest virtue, - Painted this work. - -But some one else, being indignant at this inscription, wrote by the -side of it, ῥαβδοδίαιτος (worthy of a stick). Parrhasius also -put the following inscription on many of his works:— - - Parrhasius, a most luxurious man, - And yet a follower of purest virtue, - Painted this work: a worthy citizen - Of noble Ephesus. His father's name - Evenor was, and he, his lawful son, - Was the first artist in the whole of Greece. - -He also boasted, in a way which no one could be indignant at, in the -following lines:— - - This will I say, though strange it may appear, - That clear plain limits of this noble art - Have been discover'd by my hand, and proved. - And now the boundary which none can pass - Is well defined, though nought that men can do - Will ever wholly escape blame or envy. - -And once, at Samos, when he was contending with a very inferior -painter in a picture of Ajax, and was defeated, when his friends were -sympathising with him and expressing their indignation, he said that -he himself cared very little about it, but that he was sorry for Ajax, -who was thus defeated a second time. And so great was his luxury, that -he wore a purple robe, and a white turban on his head; and used to lean -on a stick, ornamented all round with golden fretted work: and he used -even to fasten the strings of his sandals with golden clasps. However, -as regarded his art, he was not churlish or ill-tempered, but affable -and good-humoured; so that he sang all the time that he was painting, -as Theophrastus relates, in his treatise on Happiness. - -But once he spoke in a marvellous strain, more like a quack, when he -said, when he was painting the Hercules at Lindus, that the god had -appeared to him in a dream, in that form and dress which was the best -adapted for painting; on which account he inscribed on the picture— - - Here you may see the god as oft he stood - Before Parrhasius in his sleep by night. - -[Sidenote: ARISTIPPUS.] - -63. We find also whole schools of philosophers which have openly -professed to have made choice of pleasure. And there is the school -called the Cyrenaic, which derives its origin from Aristippus the pupil -of Socrates: and he devoted himself to pleasure in such a way, that he -said that it was the main end of life; and that happiness was founded -on it, and that happiness was at best but short-lived. And he, like -the most debauched of men, thought that he had nothing to do either -with the recollection of past enjoyments, or with the hope of future -ones; but he judged of all good by the present alone, and thought that -having enjoyed, and being about to enjoy, did not at all concern him; -since the one case had no longer any existence, and the other did not -yet exist and was necessarily uncertain: acting in this respect like -thoroughly dissolute men, who are content with being prosperous at the -present moment. And his life was quite consistent with his theory; for -he spent the whole of it in all kinds of luxury and extravagance, both -in perfumes, and dress, and women. Accordingly, he openly kept Lais as -his mistress; and he delighted in all the extravagance of Dionysius, -although he was often treated insultingly by him. - -Accordingly, Hegesander says that once, when he was assigned a very -mean place at a banquet by Dionysius, he endured it patiently; and when -Dionysius asked him what he thought of his present place, in comparison -of his yesterday's seat, he said, "That the one was much the same as -the other; for that one," says he, "is a mean seat to-day, because it -is deprived of me; but it was yesterday the most respectable seat in -the room, owing to me: and this one to-day has become respectable, -because of my presence in it; but yesterday it was an inglorious -seat, as I was not present in it." And in another place Hegesander -says—"Aristippus, being ducked with water by Dionysius's servants, -and being ridiculed by Antiphon for bearing it patiently, said, 'But -suppose I had been out fishing, and got wet, was I to have left my -employment, and come away?'" And Aristippus sojourned a considerable -time in Ægina, indulging in every kind of luxury; on which account -Xenophon says in his Memorabilia, that Socrates often reproved him, and -invented the apologue of Virtue and Pleasure to apply it to him. And -Aristippus said, respecting Lais, "I have her, and I am not possessed -by her." And when he was at the court of Dionysius, he once had a -quarrel with some people about a choice of three women. And he used to -wash with perfumes, and to say that— - - E'en in the midst of Bacchanalian revels - A modest woman will not be corrupted. - -And Alexis, turning him into ridicule in his Galatea, represents -one of the slaves as speaking in the following manner of one of his -disciples:— - - For this my master once did turn his thoughts - To study, when he was a stripling young, - And set his mind to learn philosophy. - And then a Cyrenean, as he calls himself, - Named Aristippus, an ingenious sophist, - And far the first of all the men of his time, - But also far the most intemperate, - Was in the city. Him my master sought, - Giving a talent to become his pupil: - He did not learn, indeed, much skill or wisdom, - But got instead a sad complaint on his chest. - -And Antiphanes, in his Antæus, speaking of the luxurious habits of the -philosophers, says— - - My friend, now do you know who this old man - Is called? By his look he seems to be a Greek. - His cloak is white, his tunic fawn-colour'd, - His hat is soft, his stick of moderate size, - His table scanty. Why need I say more, - I seem to see the genuine Academy. - -[Sidenote: THE PERSIAN.] - -64. And Aristoxenus the musician, in his Life of Archytas, represents -ambassadors as having been sent by Dionysius the younger to the city -of the Tarentines, among whom was Polyarchus, who was surnamed the -Luxurious, a man wholly devoted to sensual pleasures, not only in deed, -but in word and profession also. And he was a friend of Archytas, and -not wholly unversed in philosophy; and so he used to come with him -into the sacred precincts, and to walk with him and with his friends, -listening to his lectures and arguments: and once, when there was a -long dispute and discussion about the passions, and altogether about -sensual pleasures, Polyarchus said—"I, indeed, my friends, have often -considered the matter, and it has seemed to me that this system of the -virtues is altogether a long way removed from nature; for nature, when -it utters its own voice, orders one to follow pleasure, and says that -this is the conduct of a wise man: but that to oppose it, and to bring -one's appetites into a state of slavery, is neither the part of a wise -man, nor of a fortunate man, nor indeed of one who has any accurate -understanding of what the constitution of human nature really is. And -it is a strong proof of this, that all men, when they have acquired -any power worth speaking of, betake themselves to sensual pleasures, -and think the power of indulging them the principal advantage to be -gained from the possession of power, and everything else, so to say, -as unimportant and superfluous. And we may adduce the example of the -Persian king at present, and every other tyrant possessed of any power -worth speaking of,—and in former times, the sovereigns of the Lydians -and of the Medes,—and even in earlier times still, the tyrants of the -Syrians behaved in the same manner; for all these men left no kind of -pleasure unexplored: and it is even said that rewards were offered by -the Persians to any one who was able to invent a new pleasure. And it -was a very wise offer to make; for the nature of man is soon satiated -with long-continued pleasures, even if they be of a very exquisite -nature. So that, since novelty has a very great effect in making a -pleasure appear greater, we must not despise it, but rather pay great -attention to it. And on this account it is that many different kinds -of dishes have been invented, and many sorts of sweetmeats; and many -discoveries have been made in the articles of incenses and perfumes, -and clothes, and beds, and, above all, of cups and other articles of -furniture. For all these things contribute some amount of pleasure, -when the material which is admired by human nature is properly -employed: and this appears to be the case with gold and silver, and -with most things which are pleasing to the eye and also rare, and with -all things which are elaborated to a high degree of perfection by -manual arts and skill." - -65. And having discussed after this all the attendance with which the -king of the Persians is surrounded, and what a number of servants he -has, and what their different offices are, and also about his amorous -indulgences, and also about the sweet perfume of his skin, and his -personal beauty, and the way in which he lives among his friends, and -the pleasing sights or sounds which are sought out to gratify him, he -said that he considered "the king of Persia the happiest of all men -now alive. For there are pleasures prepared for him which are both -most numerous and most perfect in their kind. And next to him," said -he, "any one may fairly rank our sovereign, though he falls far short -of the king of Persia. For this latter has all Asia to supply him -with luxury, but the store which supplies Dionysius will seem very -contemptible if compared with his. That, then, such a life as his is -worth struggling for, is plain from what has happened. For the Medes, -after encountering the greatest dangers, deprived the Syrians of the -supremacy, for no other object except to possess themselves of the -unrestrained licence of the Syrians. And the Persians overthrew the -Medes for the same reason, namely, in order to have an unrestrained -enjoyment of sensual pleasures. And the lawgivers who wish the -whole race of men to be on an equality, and that no citizens shall -indulge in superfluous luxury, have made some species of virtue hold -its head up. And they have written laws about contracts and other -matters of the same kind, and whatever appeared to be necessary for -political communion, and also with respect to dress, and to all the -other circumstances of life, that they should be similar among all -the citizens. And so, as all the lawgivers made war upon every kind -of covetousness, then first the praises of justice began to be more -thought of: and one of the poets spoke of— - - The golden face of justice; - -and in another passage some one speaks of— - - The golden eye of justice. - -And the very name of justice came to be accounted divine, so that in -some countries there were altars erected and sacrifices instituted to -Justice. And next to this they inculcated a respect for modesty and -temperance, and called an excess in enjoyment covetousness; so that a -man who obeyed the laws and was influenced by the common conversation -of men in general, was necessarily moderate with respect to sensual -pleasures." - -66. And Duris says, in the twenty-third volume of his History, that in -ancient times the nobles had a positive fondness for getting drunk. On -which account Homer represents Achilles as reproaching Agamemnon, and -saying— - - O thou whose senses are all dimm'd with wine,[6] - Thou dog in forehead. - -And when he is describing the death of the king, he makes Agamemnon -say— - - E'en in my mirth, and at the friendly feast, - O'er the full bowl the traitor stabb'd his guest;[7] - -pointing out that his death was partly caused by his fondness for -drunkenness. - -Speusippus also, the relation of Plato, and his successor in his -school, was a man very fond of pleasure. At all events Dionysius, the -tyrant of Sicily, in his letter to him blaming him for his fondness for -pleasure, reproaches him also for his covetousness, and for his love of -Lasthenea the Arcadian, who had been a pupil of Plato. - -[Sidenote: EPICURUS.] - -67. But not only did Aristippus and his followers embrace -that pleasure which consists in motion, but also Epicurus and his -followers did the same. And not to say anything of those sudden -motions, and irritations, and titillations, and also those prickings -and stimuli which Epicurus often brings forward, I will merely cite -what he has said in his treatise on the End. For he says—"For I -am not able to perceive any good, if I take away all the pleasures -which arise from flavours, and if I leave out of the question all -the pleasures arising from amorous indulgences, and all those which -are caused by hearing sweet sounds, and all those motions which are -excited by figures which are pleasant to the sight." And Metrodorus -in his Epistles says—"My good natural philosopher Timocrates, reason -which proceeds according to nature devotes its whole attention to the -stomach." And Epicurus says—"The origin and root of all good is the -pleasure of the stomach; and all excessive efforts of wisdom have -reference to the stomach." And again, in his treatise concerning the -End, he says—"You ought therefore to respect honour and the virtues, -and all things of that sort, if they produce pleasure; but if they do -not, then we may as well have nothing to do with them:" evidently in -these words making virtue subordinate to pleasure, and performing as -it were the part of a handmaid to it. And in another place he says—"I -spit upon honour, and those who worship it in a foolish manner, when it -produces no pleasure." - -68. Well then did the Romans, who are in every respect the most -admirable of men, banish Alcius and Philiscus the Epicureans out -of their city, when Lucius Postumius was consul, on account of the -pleasures which they sought to introduce into the city. And in the -same manner the Messenians by a public decree banished the Epicureans. -But Antiochus the king banished all the philosophers out of his -kingdom, writing thus—"King Antiochus to Phanias: We have written to -you before, that no philosopher is to remain in the city, nor in the -country. But we hear that there is no small number of them, and that -they do great injury to the young men, because you have done none of -the things about which we wrote to you. As soon, therefore, as you -receive this letter, order a proclamation to be made, that all the -philosophers do at once depart from those places, and that as many -young men as are detected in going to them, shall be fastened to a -pillar and flogged, and their fathers shall be held in great blame. And -let not this order be transgressed." - -But before Epicurus, Sophocles the poet was a great instigator to -pleasure, speaking as follows in his Antigone[8]— - - For when men utterly forsake all pleasure, - I reckon such a man no longer living, - But look upon him as a breathing corpse. - He may have, if you like, great wealth at home, - And go in monarch's guise; but if his wealth - And power bring no pleasure to his mind, - I would not for a moment deem it all - Worthy a moment's thought compared with pleasure. - -69. "And Lycon the Peripatetic," as Antigonus the Carystian says, -"when as a young man he had come to Athens for the sake of his -education, was most accurately informed about everything relating to -banquets and drinking parties, and as to how much pay every courtesan -required. But afterwards having become the chief man of the Peripatetic -school, he used to entertain his friends at banquets with excessive -arrogance and extravagance. For, besides the music which was provided -at his entertainments, and the silver plate and coverlets which were -exhibited, all the rest of the preparation and the superb character -of the dishes was such, and the multitude of tables and cooks was so -great, that many people were actually alarmed, and, though they wished -to be admitted into his school, shrunk back, fearing to enter, as into -a badly governed state, which was always burdening its citizens with -liturgies and other expensive offices. - -[Sidenote: ANAXARCHUS.] - -For men were compelled to undertake the regular office of chief of the -Peripatetic school. And the duties of this office were, to superintend -all the novices for thirty days, and see that they conducted themselves -with regularity. And then, on the last day of the month, having -received nine obols from each of the novices, he received at supper -not only all those who contributed their share, but all those also -whom Lycon might chance to invite, and also all those of the elders -who were diligent in attending the school; so that the money which was -collected was not sufficient even for providing sufficient unguents -and garlands. He also was bound to perform the sacrifices, and to -become an overseer of the Muses. All which duties appeared to have -but little connexion with reason or with philosophy, but to be more -akin to luxury and parade. For if any people were admitted who were not -able to spend money on these objects, they, setting out with a very -scanty and ordinary choregia . . . . and the money was very much out of -proportion . . . . For Plato and Speusippus had not established these -entertainments, in order that people might dwell upon the pleasures -of the table from daybreak, or for the sake of getting drunk; but in -order that men might appear to honour the Deity, and to associate with -one another in a natural manner; and chiefly with a view to natural -relaxation and conversation; all which things afterwards became in -their eyes second to the softness of their garments, and to their -indulgence in their before-mentioned extravagance. Nor do I except the -rest. For Lycon, to gratify his luxurious and insolent disposition, had -a room large enough to hold twenty couches, in the most frequented part -of the city, in Conon's house, which was well adapted for him to give -parties in. And Lycon was a skilful and clever player at ball." - -70. And of Anaxarchus, Clearchus the Solensian writes, in the fifth -book of his Lives, in the following manner—"Anaxarchus, who was one of -those who called themselves Eudæmonici, after he had become a rich man -through the folly of those men who supplied him with means out of their -abundance, used to have a naked full-grown damsel for his cup-bearer, -who was superior in beauty to all her fellows; she, if one is to look -at the real truth, thus exposing the intemperance of all those who -employed her. And his baker used to knead the dough wearing gloves -on his hands, and a cover on his mouth, to prevent any perspiration -running off his hands, and also to prevent him from breathing on his -cakes while he was kneading them." So that a man might fairly quote to -this wise philosopher the verses of Anaxilas the lyric poet— - - And anointing one's skin with a gold-colour'd ointment, - And wearing long cloaks reaching down to the ground, - And the thinnest of slippers, and eating rich truffles, - And the richest of cheese, and the newest of eggs; - And all sorts of shell-fish, and drinking strong wine - From the island of Chios, and having, besides, - A lot of Ephesian beautiful letters, - In carefully-sewn leather bags. - -71. But how far superior to these men is Gorgias the Leontine; of -whom the same Clearchus says, in the eighth book of his Lives, that -because of the temperance of his life he lived nearly eighty years in -the full possession of all his intellect and faculties. And when some -one asked him what his system had been which had caused him to live -with such comfort, and to retain such full possession of his senses, -he said, "I have never done anything merely for the sake of pleasure." -But Demetrius of Byzantium, in the fourth book of his treatise on -Poems, says—"Gorgias the Leontine, being once asked by some one what -was the cause of his living more than a hundred years, said that it -was because he had never done anything to please any one else except -himself." And Ochus, after he had had a long enjoyment of kingly power, -and of all the other things which make life pleasant, being asked -towards the close of his life by his eldest son, by what course of -conduct he had preserved the kingly power for so many years, that he -also might imitate it; replied, "By behaving justly towards all men and -all gods." And Carystius of Pergamus, in his Historical Commentaries, -says—"Cephisodorus the Theban relates that Polydorus the physician of -Teos used to live with Antipater; and that the king had a common kind -of coarse carpet worked in rings like a counterpane, on which he used -to recline; and brazen bowls and only a small number of cups; for that -he was a man fond of plain living and averse to luxury." - -[Sidenote: PTOLEMY EUERGETES.] - -72. But the story which we have of Tithonus represents him as a person -sleeping from daybreak to sunset, so that his appetites scarcely -awakened him by evening. On which account he was said to sleep with -Aurora, because he was so wholly enslaved by his appetites. And as he -was at a later period of life prevented from indulging them by old -age, and being wholly dependent on them.... And Melanthius, stretching -out his neck, was choked by his enjoyments, being a greater glutton -than the Melanthius of Ulysses. And many other men have destroyed -their bodily strength entirely by their unreasonable indulgence; and -some have become inordinately fat; and others have become stupid -and insensible by reason of their inordinate luxury. Accordingly, -Nymphis of Heraclea, in the second book of his History of Heraclea, -says—"Dionysius the son of Clearchus, who was the first tyrant of -Heraclea, and who was himself afterwards tyrant of his country, grew -enormously fat without perceiving it, owing to his luxury and to his -daily gluttony; so that on account of his obesity he was constantly -oppressed by a difficulty of breathing and a feeling of suffocation. -On which account his physicians ordered thin needles of an exceedingly -great length to be made, to be run into his sides and chest whenever -he fell into a deeper sleep than usual. And up to a certain point his -flesh was so callous by reason of the fat, that it never felt the -needles; but if ever they touched a part that was not so overloaded, -then he felt them, and was awakened by them. And he used to give -answers to people who came to him, holding a chest in front of his -body so as to conceal all the rest of his person, and leave only -his face visible; and in this condition he conversed with those who -came to him." And Menander also, who was a person as little given to -evil-speaking as possible, mentions him in his Fishermen, introducing -some exiles from Heraclea as saying— - - For a fat pig was lying on his face; - -and in another place he says— - - He gave himself to luxury so wholly, - That he could not last long to practise it; - -and again he says— - - Forming desires for myself, this death - Does seem the only happy one,—to grow - Fat in my heart and stomach, and so lie - Flat on my back, and never say a word, - Drawing my breath high up, eating my fill, - And saying, "Here I waste away with pleasure." - -And he died when he was fifty-five years of age, of which he had -been tyrant thirty-three,—being superior to all the tyrants who had -preceded him in gentleness and humanity. - -73. And Ptolemy the Seventh, king of Egypt, was a man of this sort, -the same who caused himself to be styled Euergetes,[9] but who was -called Cacergetes by the Alexandrians. Accordingly, Posidonius the -Stoic, who went with Scipio Africanus when he was sent to Alexandria, -and who there saw this Ptolemy, writes thus, in the seventh book of -his History,—"But owing to his luxury his whole body was eaten up with -fat, and with the greatness of his belly, which was so large that no -one could put his arms all round it; and he wore over it a tunic -which reached down to his feet, having sleeves which reached to his -wrists, and he never by any chance walked out except on this occasion -of Scipio's visit." And that this king was not averse to luxury, he -tells us when he speaks of himself, relating, in the eighth book of his -Commentaries, how he was priest of Apollo at Cyrene, and how he gave a -banquet to those who had been priests before him; writing thus:—"The -Artemitia is the great festival of Cyrene, on which occasion the priest -of Apollo (and that office is one which lasts a year) gives a banquet -to all those who have been his predecessors in the office; and he sets -before each of them a separate dish. And this dish is an earthenware -vessel, holding about twenty artabæ,[10] in which there are many kinds -of game elaborately dressed, and many kinds of bread, and of tame -birds, and of sea-fish, and also many species of foreign preserved -meats and pickled fish. And very often some people also furnish them -with a handsome youth as an attendant. But we ourselves omitted all -this, and instead we furnished them with cups of solid silver, each -being of as much value as all the things which we have just enumerated -put together; and also we presented each man with a horse properly -harnessed, and a groom, and gilt trappings; and we invited each man to -mount his horse and ride him home." - -His son Alexander also became exceedingly fat, the one, I mean, who -put his mother to death who had been his partner in the kingdom. -Accordingly Posidonius, in the forty-seventh book of his History, -mentions him in the following terms:—"But the king of Egypt being -detested by the multitude, but flattered by the people whom he had -about him, and living in great luxury, was not able even to walk, -unless he went leaning on two friends; but for all that he would, at -his banquets, leap off from a high couch, and dance bare-foot with more -vigour than even those who made dancing their profession." - -[Sidenote: THE LACEDÆMONIANS.] - -74. And Agatharchides, in the sixteenth book of his History of Europe, -says that Magas, who was king of Cyrene for fifty years, and who never -had any wars, but spent all his time in luxury, became, towards the -end of his life, so immensely bulky and burdensome to himself, that -he was at last actually choked by his fat, from the inactivity of his -body, and the enormous quantity of food which he consumed. But among -the Lacedæmonians, the same man relates, in his twenty-seventh book, -that it is thought a proof of no ordinary infamy if any one is of an -unmanly appearance, or if any one appears at all inclined to have a -large belly; as the young men are exhibited naked before the ephori -every ten days. And the ephori used every day to take notice both of -the clothes and bedding of the young men; and very properly. For the -cooks at Lacedæmon were employed solely on dressing meat plainly, and -on nothing else. And in his twenty-seventh book, Agatharchides says -that the Lacedæmonians brought Nauclides, the son of Polybiades, who -was enormously fat in his body, and who had become of a vast size -through luxury, into the middle of the assembly; and then, after -Lysander had publicly reproached him as an effeminate voluptuary, -they nearly banished him from the city, and threatened him that they -would certainly do so if he did not reform his life; on which occasion -Lysander said that Agesilaus also, when he was in the country near the -Hellespont, making war against the barbarians, seeing the Asiatics -very expensively clothed, but utterly useless in their bodies, ordered -all who were taken prisoners, to be stripped naked and sold by the -auctioneer; and after that he ordered their clothes to be sold without -them; in order that the allies, knowing that they had to fight for a -great prize, and against very contemptible men, might advance with -greater spirit against their enemies. And Python the orator, of -Byzantium, as Leon, his fellow-citizen, relates, was enormously fat; -and once, when the Byzantians were divided against one another in -seditious quarrels, he, exhorting his fellow-citizens to unanimity, -said—"You see, my friends, what a size my body is; but I have a wife -who is much fatter than I am; now, when we are both agreed, one small -bed is large enough for both of us; but when we quarrel, the whole -house is not big enough for us." - -75. How much better, then, is it, my good friend Timocrates, to be -poor and thinner than even those men whom Hermippus mentions in his -Cercopes, than to be enormously rich, and like that whale of Tanagra, -as the before-mentioned men were! But Hermippus uses the following -language, addressing Bacchus on the present occasion— - - For poor men now to sacrifice to you - But maim'd and crippled oxen; thinner far - Than e'en Thoumantis or Leotrophides. - -And Aristophanes, in his Gerytades, gives a list of the following -people as very thin, who, he says, were sent as ambassadors by the -poets on earth down to hell to the poets there, and his words are— - - _A._ And who is this who dares to pierce the gates - Of lurid darkness, and the realms o' the dead? - _B._ We're by unanimous agreement chosen, - (Making the choice in solemn convocation,) - One man from each department of our art, - Who were well known to be frequenters of the Shades, - As often voluntarily going thither. - _A._ Are there among you any men who thus - Frequent the realms of Pluto? - _B._ Aye, by Jove, - And plenty; just as there are men who go - To Thrace and then come back again. You know - The whole case now. - _A._ And what may be their names? - First, there's Sannyrion, the comic poet; - Then, of the tragic chori, Melitus; - And of the Cyclic bards, Cinesias. - -And presently afterwards he says— - - On what slight hopes did you then all rely! - For if a fit of diarrhœa came - Upon these men, they'd all be carried off. - -And Strattis also mentions Sannyrion, in his Men fond of Cold, saying— - - The leathern aid of wise Sannyrion. - -And Sannyrion himself speaks of Melitus, in his play called Laughter, -speaking as follows— - - Melitus, that carcase from Lenæum rising. - -[Sidenote: CINESIAS.] - -76. And Cinesias was in reality an exceedingly tall and exceedingly -thin man; on whom Strattis wrote an entire play, calling him the -Phthian Achilles, because in his own poetry he was constantly using the -word φθιῶτα. And accordingly, he, playing on his appearance, -continually addresses him— - - Φθιῶτ' Ἀχιλλεῦ.— - -But others, as, for instance, Aristophanes, often call him φιλύρινος -Κινησίας, because he took a plank of linden wood (φιλύρα), and fastened -it to his waist under his girdle, in order to avoid stooping, because -of his great height and extreme thinness. But that Cinesias was a man -of delicate health, and badly off in other respects, we are told by -Lysias the orator, in his oration inscribed, "For Phanias accused of -illegal Practices," in which he says that he, having abandoned his -regular profession, had taken to trumping up false accusations against -people, and to making money by such means. And that he means the poet -here, and no one else, is plain from the fact that he shows also that -he had been attacked by the comic poets for impiety. And he also, in -the oration itself, shows that he was a person of that character. And -the words of the orator are as follows:—"But I marvel that you are -not indignant at such a man as Cinesias coming forward in aid of the -laws, whom you all know to be the most impious of all men, and the -greatest violater of the laws that has ever existed. Is not he the -man who has committed such offences against the gods as all other men -think it shameful even to speak of, though you hear the comic poets -mention such actions of his every year? Did not Apollophanes, and -Mystalides, and Lysitheus feast with him, selecting one of the days on -which it was not lawful to hold a feast, giving themselves the name of -Cacodæmonistæ,[11] instead of Numeniastæ, a name indeed appropriate -enough to their fortunes? Nor, indeed, did it occur to them that they -were really doing what that name denotes; but they acted in this manner -to show their contempt for the gods and for our laws. And accordingly, -each of those men perished, as it was reasonable to expect that such -men should. - -"But this man, with whom you are all acquainted, the gods have treated -in such a manner, that his very enemies would rather that he should -live than die, as an example to all other men, that they may see that -the immortal Gods do not postpone the punishment due to men who behave -insolently towards their Deity, so as to reserve it for their children; -but that they destroy the men themselves in a miserable manner, -inflicting on them greater and more terrible calamities and diseases -than on any other men whatever. For to die, or to be afflicted with -sickness in an ordinary manner, is the common lot of all of us; but -to be in such a condition as they are reduced to, and to remain a long -time in such a state, and to be dying every day, and yet not be able to -end one's life, is a punishment allotted to men who act as this man has -acted, in defiance of all human and divine law." And this orator used -this language respecting Cinesias. - -77. Philetas also, the Coan poet, was a very thin man; so that, by -reason of the leanness of his body, he used to wear balls made of lead -fastened to his feet, to prevent himself from being blown over by the -wind. And Polemo, surnamed Periegetes, in his treatise on Wonderful -People and Things, says that Archestratus the soothsayer, being taken -prisoner by the enemy, and being put into the scale, was found to -weigh only one obol, so very thin was he. The same man also relates -that Panaretus never had occasion to consult a physician, but that he -used to be a pupil of Arcesilaus the philosopher; and that he was a -companion of Ptolemy Euergetes, receiving from him a salary of twelve -talents every year. And he was the thinnest of men, though he never had -any illness all his life. - -But Metrodorus the Scepsian, in the second book of his treatise on -the Art of Training, says that Hipponax the poet was not only very -diminutive in person, but also very thin; and that he, nevertheless, -was so strong in his sinews, that, among other feats of strength, he -could throw an empty oil cruise an extraordinary distance, although -light bodies are not easy to be propelled violently, because they -cannot cut the air so well. Philippides, also, was extremely thin, -against whom there is an oration extant of Hyperides the orator, who -says that he was one of those men who governed the state. And he -was very insignificant in appearance by reason of his thinness, as -Hyperides has related. And Alexis, in his Thesprotians, said— - - O Mercury, sent by the gods above, - You who've obtained Philippides by lot; - And you, too, eye of darkly-robed night. - -And Aristophon, in his play called Plato, says— - - _A._ I will within these three days make this man - Thinner than e'en Philippides. - _B._ How so? - Can you kill men in such a very short time? - -[Sidenote: ANOINTING.] - -And Menander, in his Passion, says— - - If hunger should attack your well-shaped person, - 'Twould make you thinner than Philippides. - -And the word πεφιλιππιδῶσθαι was used for being extremely -thin, as we find in Alexis; who, in his Women taking Mandragora, says— - - _A._ You must be ill. You are, by Jove, the very - Leanest of sparrows—a complete Philippides - (πεφιλιππίδωσαι). - _B._ Don't tell me such strange things: I'm all but dead; - _A._ I pity your sad case. - -At all events, it is much better to look like that, than to be like the -man of whom Antiphanes in his Æolus says— - - This man then, such a sot and glutton is he, - And so enormous is his size of body, - Is called by all his countrymen the Bladder. - -And Heraclides of Pontus, in his treatise on Pleasure, says that Dinias -the perfumer gave himself up to love because of his luxury, and spent a -vast sum of money on it; and when, at last, he failed in his desires, -out of grief he mutilated himself, his unbridled luxury bringing him -into this trouble. - -78. But it was the fashion at Athens to anoint even the feet of those -men who were very luxurious with ointment, a custom which Cephisodorus -alludes to in his Trophonius— - - Then to anoint my body go and buy - Essence of lilies, and of roses too, - I beg you, Xanthias; and also buy - For my poor feet some baccaris. - -And Eubulus, in his Sphingocarion, says— - - * * * * - - . . . . Lying full softly in a bed-chamber; - Around him were most delicate cloaks, well suited - For tender maidens, soft, voluptuous; - Such as those are, who well perfumed and fragrant - With amaracine oils, do rub my feet. - -But the author of the Procris gives an account of what care ought to be -taken of Procris's dog, speaking of a dog as if he were a man— - - _A._ Strew, then, soft carpets underneath the dog, - And place beneath cloths of Milesian wool; - And put above them all a purple rug. - _B._ Phœbus Apollo! - _A._ Then in goose's milk - Soak him some groats. - _B._ O mighty Hercules! - _A._ And with Megallian oils anoint his feet. - -And Antiphanes, in his Alcestis, represents some one as anointing his -feet with oil; but in his Mendicant Priest of Cybele, he says— - - He bade the damsel take some choice perfumes - From the altar of the goddess, and then, first, - Anoint his feet with it, and then his knees: - But the first moment that the girl did touch - His feet, he leaped up. - -And in his Zacynthus he says— - - Have I not, then, a right to be fond of women, - And to regard them all with tender love, - For is it not a sweet and noble thing - To be treated just as you are; and to have - One's feet anointed by fair delicate hands? - -And in his Thoricians he says— - - He bathes completely—but what is't he does? - He bathes his hands and feet, and well anoints them - With perfume from a gold and ample ewer. - And with a purple dye he smears his jaws - And bosom; and his arms with oil of thyme; - His eyebrows and his hair with marjoram; - His knees and neck with essence of wild ivy. - -And Anaxandrides, in his Protesilaus, says— - - Ointment from Peron, which this fellow sold - But yesterday to Melanopus here, - A costly bargain fresh from Egypt, which - Anoints to-day Callistratus's feet. - -And Teleclides, in his Prytanes, alludes to the lives of the citizens, -even in the time of Themistocles, as having been very much devoted to -luxury. And Cratinus in his Chirones, speaking of the luxury of the -former generations, says— - - There was a scent of delicate thyme besides, - And roses too, and lilies by my ear; - And in my hands I held an apple, and - A staff, and thus I did harangue the people. - -[Sidenote: VENUS CALLIPYGE.] - -79. And Clearchus the Solensian, in his treatise on Love Matters, -says—"Why is it that we carry in our hands flowers, and apples, and -things of that sort? Is it that by our delight in these things nature -points out those of us who have a desire for all kinds of beauty? Is -it, therefore, as a kind of specimen of beauty that men carry beautiful -things in their hands, and take delight in them? Or do they carry -them about for two objects? For by these means the beginning of good -fortune, and an indication of one's wishes, is to a certain extent -secured; to those who are asked for them, by their being addressed, and -to those who give them, because they give an intimation beforehand, -that they must give of their beauty in exchange. For a request for -beautiful flowers and fruits, intimates that those who receive them are -prepared to give in return the beauty of their persons. Perhaps also -people are fond of those things, and carry them about them in order -to comfort and mitigate the vexation which arises from the neglect or -absence of those whom they love. For by the presence of these agreeable -objects, the desire for those persons whom we love is blunted; unless, -indeed, we may rather say that it is for the sake of personal ornament -that people carry those things, and take delight in them, just as -they wear anything else which tends to ornament. For not only those -people who are crowned with flowers, but those also who carry them in -their hands, find their whole appearance is improved by them. Perhaps -also, people carry them simply because of their love for any beautiful -object. For the love of beautiful objects shows that we are inclined to -be fond of the productions of the seasons. - -For the face of spring and autumn is really beautiful, when looked at -in their flowers and fruits. And all persons who are in love, being -made, as it were, luxurious by their passion, and inclined to admire -beauty, are softened by the sight of beauty of any sort. For it is -something natural that people who fancy that they themselves are -beautiful and elegant, should be fond of flowers; on which account the -companions of Proserpine are represented as gathering flowers. And -Sappho says— - - I saw a lovely maiden gathering flowers. - -80. But in former times men were so devoted to luxury, that they -dedicated a temple to Venus Callipyge on this account. A certain -countryman had two beautiful daughters; and they once, contending with -one another, went into the public roads, disputing as they went, which -had the most beautiful buttocks. And as a young man was passing, who -had an aged father, they showed themselves to him also. And he, when -he had seen both, decided in favour of the elder; and falling in love -with her, he returned into the city and fell ill, and took to his bed, -and related what had happened to his brother, who was younger than he; -and he also, going into the fields and seeing the damsels himself, -fell in love with the other. Accordingly, their father, when with all -his exhortations he could not persuade his sons to think of a higher -marriage, brings these damsels to them out of the fields, having -persuaded their father to give them to him, and marries them to his -sons. And they were always called the καλλίπνγοι; as Cercidas -of Megalopolis says in his Iambics, in the following line— - - There was a pair of καλλίπνγοι women - At Syracuse. - -So they, having now become rich women, built a temple to Venus, calling -the goddess καλλίπνγος, as Archelaus also relates in his -Iambics. - -And that the luxury of madness is exceedingly great is very pleasantly -argued by Heraclides of Pontus, in his treatise on Pleasure, where -he says—"Thrasylaus the Æxonensian, the son of Pythodorus, was once -afflicted with such violent madness, that he thought that all the -vessels which came to the Piræus belonged to him. And he entered them -in his books as such; and sent them away, and regulated their affairs -in his mind, and when they returned to port he received them with great -joy, as a man might be expected to who was master of so much wealth. -And when any were lost, he never inquired about them, but he rejoiced -in all that arrived safe; and so he lived with great pleasure. But when -his brother Crito returned from Sicily, and took him and put him into -the hands of a doctor, and cured him of his madness, he himself related -his madness, and said that he had never been happier in his life; for -that he never felt any grief, but that the quantity of pleasure which -he experienced was something unspeakable." - - -FOOTNOTES. - -[1] This is a blunder of Athenæus. Mars does not say this, but - it is the observation made by the gods to each other. - Ὧδε δέ τις εἴπεσκε ἰδὼν ἐς πλήσιον ἄλλον. Odys. viii. 328. - -[2] From κείρω, to cut and dress the hair. - -[3] Κόλαξ, a flatterer. - -[4] Πορφύρεος is a common epithet of death in Homer. - Liddell and Scott say—"The first notion of πορφύρεος was - probably of the troubled sea, υ. πορφύρω,"—and refer the - use of it in this passage to the colour of the blood, unless it be = - μέλας θάνατος. - -[5] The modern Palermo. - -[6] Iliad. i. 225. - -[7] Odyss. ii. 418. - -[8] Soph. Ant. 1169. - -[9] Εὐεργέτης, from εὖ, well; Κακεργέτης, from κακῶς, ill; -and ἔργον, a work. - -[10] The artabe was equivalent to the Greek medimnus, which was - a measure holding about twelve gallons. - -[11] Cacodæmonistæ, from κακὸς, bad, and δαίμων, a deity. -Numeniastæ, from Νουμήνια, the Feast of the New Moon. - - - - -BOOK XIII. - - -[Sidenote: LACEDÆMONIAN MARRIAGES.] - -1. ANTIPHANES the comic writer, my friend Timocrates, when he was -reading one of his own comedies to Alexander the king, and when it was -plain that the king did not think much of it, said to him, "The fact -is, O king, that a man who is to appreciate this play, ought to have -often supped at picnic feasts, and must have often borne and inflicted -blows in the cause of courtesans," as Lycophron the Chalcidian relates -in his treatise on Comedy. And accordingly we, who are now about to -set out a discussion on amatory matters, (for there was a good deal of -conversation about married women and about courtesans,) saying what we -have to say to people who understand the subject, invoking the Muse -Erato to be so good as to impress anew on our memory that amatory -catalogue, will make our commencement from this point— - - Come now, O Erato, and tell me truly - -what it was that was said by the different guests about love and about -amatory matters. - -2. For our admirable host, praising the married women, said that -Hermippus stated in his book about lawgivers, that at Lacedæmon all the -damsels used to be shut up in a dark room, while a number of unmarried -young men were shut up with them; and whichever girl each of the young -men caught hold of he led away as his wife, without a dowry. On which -account they punished Lysander, because he left his former wife, and -wished to marry another who was by far more beautiful. But Clearchus -the Solensian, in his treatise on Proverbs, says,—"In Lacedæmon the -women, on a certain festival, drag the unmarried men to an altar, and -then buffet them; in order that, for the purpose of avoiding the insult -of such treatment, they may become more affectionate, and in due season -may turn their thoughts to marriage. But at Athens, Cecrops was the -first person who married a man to one wife only, when before his time -connexions had taken place at random, and men had had their wives in -common. On which account it was, as some people state, that Cecrops was -called διφυὴς,[12] because before his time people did not know -who their fathers were, by reason of the numbers of men who might have -been so." - -And beginning in this manner, one might fairly blame those who -attributed to Socrates two wives, Xanthippe and Myrto, the daughter -of Aristides; not of that Aristides who was surnamed the Just, -(for the time does not agree,) but of his descendant in the third -generation. And the men who made this statement are Callisthenes, and -Demetrius Phalereus, and Satyrus the Peripatetic, and Aristoxenus; -who were preceded in it by Aristotle, who relates the same story in -his treatise on Nobleness of Birth. Unless perhaps this licence was -allowed by a decree at that time on account of the scarcity of men, -so that any one who pleased might have two wives; to which it must be -owing that the comic poets make no mention of this fact, though they -very often mention Socrates. And Hieronymus of Rhodes has cited the -decree about wives; which I will send to you, since I have the book. -But Panætius the Rhodian has contradicted those who make this statement -about the wives of Socrates. - -[Sidenote: HERCULES.] - -3. But among the Persians the queen tolerates the king's having a -number of concubines, because there the king rules his wife like her -master; and also because the queen, as Dinon states in his history -of Persia, receives a great deal of respect from the concubines. At -all events they offer her adoration. And Priam, too, had a great many -women, and Hecuba was not indignant. Accordingly, Priam says— - - Yet what a race! ere Greece to Ilion came, - The pledge of many a loved and loving dame. - Nineteen one mother bore—dead, all are dead![13] - -But among the Greeks, the mother of Phœnix does not tolerate the -concubine of Amyntor. And Medea, although well acquainted with the -fashion, as one well established among the barbarians, refuses to -tolerate the marriage of Glauce, having been forsooth already initiated -in better and Greek habits. And Clytæmnestra, being exceedingly -indignant at a similar provocation, slays Cassandra with Agamemnon -himself, whom the monarch brought with him into Greece, having given -in to the fashion of barbarian marriages. "And a man may wonder," -says Aristotle, "that Homer has nowhere in the Iliad represented any -concubine as living with Menelaus, though he has given wives to every -one else. And accordingly, in Homer, even old men sleep with women, -such as Nestor and Phœnix. For these men were not worn out or disabled -in the time of their youth, either by intoxication, or by too much -indulgence in love; or by any weakness of digestion engendered by -gluttony; so that it was natural for them to be still vigorous in old -age. The king of Sparta, then, appears to have too much respect for -his wedded wife Helena, on whose account he collected all the Grecian -army; and on this account he keeps aloof from any other connexion. But -Agamemnon is reproached by Thersites, as a man with many wives— -'Tis thine, whate'er the warrior's breast inflames, The golden spoil, -and thine the lovely dames; With all the wealth our wars and blood -bestow, Thy tents are crowded and thy chests o'erflow.[14] - -"But it is not natural," says Aristotle, "to suppose that all that -multitude of female slaves were given to him as concubines, but only -as prizes; since he also provided himself with a great quantity of -wine,—but not for the purpose of getting drunk himself." - -4. But Hercules is the man who appears to have had more wives than -any one else, for he was very much addicted to women; and he had -them in turn, like a soldier, and a man employed at different times -in different countries. And by them he had also a great multitude of -children. For, in one week, as Herodorus relates, he relieved the fifty -daughters of Thestias of their virginity. Ægeus also was a man of many -wives. For, first of all he married the daughter of Hoples, and after -her he married one of the daughters of Chalcodous, and giving both of -them to his friends, he cohabited with a great many without marriage. -Afterwards he took Æthra, the daughter of Pittheus; after her he took -Medea. And Theseus, having attempted to ravish Helen, after that -carried off Ariadne. Accordingly Istrus, in the fourteenth book of his -History of the Affairs of Athens, giving a catalogue of those women who -became the wives of Theseus, says that some of them became so out of -love, and that some were carried off by force, and some were married in -legal marriage. Now by force were ravished Helen, Ariadne, Hippolyta, -and the daughters of Cercyon and Sinis; and he legally married Melibœa, -the mother of Ajax. And Hesiod says that he married also Hippe and -Ægle; on account of whom he broke the oaths which he had sworn to -Ariadne, as Cercops tells us. And Pherecydes adds Pherebœa. And before -ravishing Helen he had also carried off Anaxo from Troy; and after -Hippolyta he also had Phædra. - -5. And Philip the Macedonian did not take any women with him to his -wars, as Darius did, whose power was subverted by Alexander. For he -used to take about with him three hundred and fifty concubines in -all his wars; as Dicæearchus relates in the third book of his Life in -Greece. "But Philip," says he, "was always marrying new wives in war -time. For, in the twenty-two years which he reigned, as Satyrus relates -in his History of his Life, having married Audata the Illyrian, he had -by her a daughter named Cynna; and he also married Phila, a sister -of Derdas and Machatas. And wishing to conciliate the nation of the -Thessalians, he had children by two Thessalian women; one of whom was -Nicesipolis of Pheræ, who brought him a daughter named Thessalonica; -and the other was Philenora of Larissa, by whom he had Aridæus. He -also acquired the kingdom of the Molossi, when he married Olympias, -by whom he had Alexander and Cleopatra. And when he subdued Thrace, -there came to him Cithelas, the king of the Thracians, bringing with -him Meda his daughter, and many presents: and having married her, he -added her to Olympias. And after all these, being violently in love, -he married Cleopatra, the sister of Hippostratus and niece of Attalus. -And bringing her also home to Olympias, he made all his life unquiet -and troubled. For, as soon as this marriage took place, Attalus said, -'Now, indeed, legitimate kings shall be born, and not bastards.' And -Alexander having heard this, smote Attalus with a goblet which he had -in his hand; and Attalus in return struck him with his cup. And after -that Olympias fled to the Molossi; and Alexander fled to the Illyrians. -And Cleopatra bore to Philip a daughter who was named Europa." - -Euripides the poet, also, was much addicted to women: at all events -Hieronymus in his Historical Commentaries speaks as follows,—"When -some one told Sophocles that Euripides was a woman-hater, 'He may be,' -said he, 'in his tragedies, but in his bed he is very fond of women.'" - -6. But our married women are not such as Eubulus speaks of in his -Female Garland-sellers— - - By Jove, we are not painted with vermilion. - Nor with dark mulberry juice, as you are often: - And then, if in the summer you go out, - Two rivulets of dark discoloured hue - Flow from your eyes, and sweat drops from your jaws, - And makes a scarlet furrow down your neck; - And the light hair, which wantons o'er your face, - Seems grey, so thickly is it plastered over. - -[Sidenote: RAPACITY OF COURTESANS.] - -And Anaxilas, in his Neottis, says— - - The man whoe'er has loved a courtesan, - Will say that no more lawless worthless race - Can anywhere be found: for what ferocious - Unsociable she-dragon, what Chimæra, - Though it breathe fire from its mouth, what Charybdis, - What three-headed Scylla, dog o' the sea, - Or hydra, sphinx, or raging lioness, - Or viper, or winged harpy (greedy race), - Could go beyond those most accursed harlots? - There is no monster greater. They alone - Surpass all other evils put together. - And let us now consider them in order:— - First there is Plangon; she, like a chimæra, - Scorches the wretched barbarians with fire; - One knight alone was found to rid the world of her, - Who, like a brave man, stole her furniture - And fled, and she despairing, disappear'd. - Then for Sinope's friends, may I not say - That 'tis a hydra they cohabit with? - For she is old: but near her age, and like her, - Greedy Gnathæna flaunts, a two-fold evil. - And as for Nannion, in what, I pray, - Does she from Scylla differ? Has she not - Already swallow'd up two lovers, and - Open'd her greedy jaws t' enfold a third? - But he with prosp'rous oar escaped the gulf. - Then does not Phryne beat Charybdis hollow? - Who swallows the sea-captains, ship and all. - Is not Theano a mere Siren pluck'd? - Their face and voice are woman's, but their legs - Are feather'd like a blackbird's. Take the lot, - 'Tis not too much to call them Theban Sphinxes. - For they speak nothing plain, but only riddles; - And in enigmas tell their victims how - They love and dote, and long to be caress'd. - "Would that I had a quadruped," says one, - That may serve for a bed or easy chair - "Would that I had a tripod"—"Or a biped," - That is, a handmaid. And the hapless fool - Who understands these hints, like Œdipus, - If saved at all is saved against his will. - But they who do believe they're really loved - Are much elated, and raise their heads to heaven. - And in a word, of all the beasts on earth - The direst and most treacherous is a harlot. - - 7. After Laurentius had said all this, Leonidas, finding fault with -the name of wife (γαμετὴ), quoted these verses out of the -Soothsayers of Alexis— - - Oh wretched are we husbands, who have sold - All liberty of life, all luxury, - And live as slaves of women, not as freemen. - We say we have a dowry; do we not - Endure the penalty, full of female bile, - Compared to which the bile of man's pure honey? - For men, though injured, pardon: but the women - First injure us, and then reproach us more; - They rule those whom they should not; those they should - They constantly neglect. They falsely swear; - They have no single hardship, no disease; - And yet they are complaining without end. - -And Xenarchus, in his Sleep, says— - - Are then the grasshoppers not happy, say you? - When they have wives who cannot speak a word. - -And Philetærus, in his Corinthiast, says— - - O Jupiter, how soft and bland an eye - The lady has! 'Tis not for nothing we - Behold the temple of Hetæra here; - But there is not one temple to a wife - Throughout the whole of Greece. - -And Amphis says in his Athamas— - - Is not a courtesan much more good-humour'd - Than any wedded wife? No doubt she is, - And 'tis but natural; for she, by law, - Thinks she's a right to sulk and stay at home: - But well the other knows that 'tis her manners - By which alone she can retain her friends; - And if they fail, she must seek out some others. - -8. And Eubulus, in his Chrysille, says— - - May that man, fool as he is, who marries - A second wife, most miserably perish; - Him who weds one, I will not blame too much, - For he knew little of the ills he courted. - But well the widower had proved all - The ills which are in wedlock and in wives. - -And a little further on he says— - - O holy Jove, may I be quite undone, - If e'er I say a word against the women, - The choicest of all creatures. And suppose - Medea was a termagant,—what then? - Was not Penelope a noble creature? - If one should say, "Just think of Clytæmnestra," - I meet him with Alcestis chaste and true. - Perhaps he'll turn and say no good of Phædra; - But think of virtuous . . . who? . . . Alas, alas! - I cannot recollect another good one, - Though I could still count bad ones up by scores. - -[Sidenote: FOLLY OF MARRYING.] - -And Aristophon, in his Callonides, says— - - May he be quite undone, he well deserves it, - Who dares to marry any second wife; - A man who marries once may be excused; - Not knowing what misfortune he was seeking. - But he who, once escaped, then tries another, - With his eyes open seeks for misery. - -And Antiphanes, in his Philopator, says— - - _A._ He's married now. - _B._ How say you? do you mean - He's really gone and married—when I left him, - Alive and well, possess'd of all his senses? - -And Menander, in his Woman carrying the Sacred Vessel of Minerva, or -the Female Flute-player, says— - - _A._ You will not marry if you're in your senses - When you have left this life. For I myself - Did marry; so I recommend you not to. - _B._ The matter is decided—the die is cast. - _A._ Go on then. I do wish you then well over it; - But you are taking arms, with no good reason, - Against a sea of troubles. In the waves - Of the deep Libyan or Ægean sea - Scarce three of thirty ships are lost or wreck'd; - But scarcely one poor husband 'scapes at all. - -And in his Woman Burnt he says— - - Oh, may the man be totally undone - Who was the first to venture on a wife; - And then the next who follow'd his example; - And then the third, and fourth, and all who follow'd. - -And Carcinus the tragedian, in his Semele (which begins, "O nights"), -says— - - O Jupiter, why need one waste one's words - In speaking ill of women? for what worse - Can he add, when he once has call'd them women? - -9. But, above all other cases, those who when advanced in years marry -young wives, do not perceive that they are running voluntarily into -danger, which every one else foresees plainly: and that, too, though -the Megarian poet[15] has given them this warning:— - - A young wife suits not with an aged husband; - For she will not obey the pilot's helm - Like a well-managed boat; nor can the anchor - Hold her securely in her port, but oft - She breaks her chains and cables in the night, - And headlong drives into another harbour. - -And Theophilus, in his Neoptolemus, says— - - A young wife does not suit an old man well; - For, like a crazy boat, she not at all - Answers the helm, but slips her cable off - By night, and in some other port is found. - -10. And I do not think that any of you are ignorant, my friends, that -the greatest wars have taken place on account of women:—the Trojan war -on account of Helen; the plague which took place in it was on account -of Chryseis; the anger of Achilles was excited about Briseis; and the -war called the Sacred War, on account of another wife (as Duris relates -in the second book of his History), who was a Theban by birth, by name -Theano, and who was carried off by some Phocian. And this war also -lasted ten years, and in the tenth year was brought to an end by the -cooperation of Philip; for by his aid the Thebans took Phocis. - -The war, also, which is called the Crissæan War (as Callisthenes -tells us in his account of the Sacred War), when the Crissæans made -war upon the Phocians, lasted ten years; and it was excited on this -account,—because the Crissæans carried off Megisto, the daughter of -Pelagon the Phocian, and the daughters of the Argives, as they were -returning from the Pythian temple: and in the tenth year Crissa was -taken. And whole families also have been ruined owing to women;—for -instance, that of Philip, the father of Alexander, was ruined on -account of his marriage with Cleopatra; and Hercules was ruined by his -marriage with Iole, the daughter of Eurytus; and Theseus on account -of his marriage with Phædra, the daughter of Minos; and Athamas on -account of his marriage with Themisto, the daughter of Hypseus; and -Jason on account of his marriage with Glauce, the daughter of Creon; -and Agamemnon on account of Cassandra. And the expedition of Cambyses -against Egypt (as Ctesias relates) took place on account of a woman; -for Cambyses, having heard that Egyptian women were far more amorous -than other women, sent to Amasis the king of the Egyptians, asking him -for one of his daughters in marriage. But he did not give him one of -his own daughters, thinking that she would not be honoured as a wife, -but only treated as a concubine; but he sent him Nitetis, the daughter -of Apries. - -[Sidenote: LOVE.] - -And Apries had been deposed from the sovereignty of Egypt, because of -the defeats which had been received by him from the Cyreneans; and -afterwards he had been put to death by Amasis. Accordingly, Cambyses, -being much pleased with Nitetis, and being very violently in love -with her, learns the whole circumstances of the case from her; and -she entreated him to avenge the murder of Apries, and persuaded him -to make war upon the Egyptians. But Dinon, in his History of Persia, -and Lynceas of Naucratis, in the third book of his History of Egypt, -say that it was Cyrus to whom Nitetis was sent by Amasis; and that she -was the mother of Cambyses, who made this expedition against Egypt to -avenge the wrongs of his mother and her family. But Duris the Samian -says that the first war carried on by two women was that between -Olympias and Eurydice; in which Olympias advanced something in the -manner of a Bacchanalian, with drums beating; but Eurydice came forward -armed like a Macedonian soldier, having been already accustomed to war -and military habits at the court of Cynnane the Illyrian. - -11. Now, after this conversation, it seemed good to the philosophers -who were present to say something themselves about love and about -beauty: and so a great many philosophical sentiments were uttered; -among which, some quoted some of the songs of the dramatic philosopher, -Euripides,—some of which were these:— - - Love, who is wisdom's pupil gay, - To virtue often leads the way: - And this great god - Is of all others far the best for man; - For with his gentle nod - He bids them hope, and banishes all pain. - May I be ne'er mixed up with those who scorn - To own his power, and live forlorn, - Cherishing habits all uncouth. - I bid the youth - Of my dear country ne'er to flee from Love, - But welcome him, and willing subjects prove.[16] - -And some one else quoted from Pindar— - - Let it be my fate always to love, - And to obey Love's will in proper season. - -And some one else added the following lines from Euripides— - - But you, O mighty Love, of gods and men - The sovereign ruler, either bid what's fair - To seem no longer fair; or else bring aid - To hapless lovers whom you've caused to love, - And aid the labours you yourself have prompted. - If you do this, the gods will honour you; - But if you keep aloof, you will not even - Retain the gratitude which now they feel - For having learnt of you the way to love.[17] - -12. And Pontianus said that Zeno the Cittiæan thought that Love was the -God of Friendship and Liberty, and also that he was the great author of -concord among men; but that he had no other office. On which account, -he says in his Polity, that Love is a God, being one who cooperates -in securing the safety of the city. And the philosophers, also, who -preceded him considered Love a venerable Deity, removed from everything -discreditable: and this is plain from their having set up holy statues -in his honour in their Gymnasia, along with those of Mercury and -Hercules—the one of whom is the patron of eloquence, and the other -of valour. And when these are united, friendship and unanimity are -engendered; by means of which the most perfect liberty is secured to -those who excel in these practices. But the Athenians were so far -from thinking that Love presided over the gratification of the mere -sensual appetites, that, though the Academy was manifestly consecrated -to Minerva, they yet erected in that place also a statue of Love, and -sacrificed to it. - -[Sidenote: LOVE.] - -The Thespians also celebrate Erotidia, or festivals of Love, just as -the Athenians do Athenæa, or festivals of Minerva, and as the Eleans -celebrate the Olympian festivals, and the Rhodians the Halæan. And -in the public sacrifices, everywhere almost, Love is honoured. And -the Lacedæmonians offer sacrifices to Love before they go to battle, -thinking that safety and victory depend on the friendship of those who -stand side by side in the battle array. And the Cretans, in their line -of battle, adorn the handsomest of their citizens, and employ them to -offer sacrifices to Love on behalf of the state, as Sosicrates relates. -And the regiment among the Thebans which is called the Sacred Band, is -wholly composed of mutual lovers, indicating the majesty of the God, as -these men prefer a glorious death to a shameful and discreditable -life. But the Samians (as Erxias says, in his History of Colophon), -having consecrated a gymnasium to Love, called the festival which was -instituted in his honour the Eleutheria, or Feast of Liberty; and it -was owing to this God, too, that the Athenians obtained their freedom. -And the Pisistratidæ, after their banishment, were the first people -who ever endeavoured to throw discredit on the events which took place -through his influence. - -13. After this had been said, Plutarch cited the following passage from -the Phædrus of Alexis:— - - As I was coming from Piræus lately, - In great perplexity and sad distress, - I fell to thoughts of deep philosophy. - And first I thought that all the painters seem - Ignorant of the real nature of Love; - And so do all the other artists too, - Whoe'er make statues of this deity: - For he is neither male nor female either; - Again, he is not God, nor yet is he man: - He is not foolish, nor yet is he wise; - But he's made up of all kinds of quality, - And underneath one form bears many natures. - His courage is a man's; his cowardice - A very woman's. Then his folly is - Pure madness, but his wisdom a philosopher's; - His vehemence is that of a wild beast, - But his endurance is like adamant; - His jealousy equals any other god's. - And I, indeed,—by all the gods I swear,— - Do not myself precisely understand him; - But still he much resembles my description, - Excepting in the name. - -And Eubulus, or Ararus, in his Campylion, says— - - What man was he, what modeller or painter, - Who first did represent young Love as wing'd? - He was a man fit only to draw swallows. - Quite ignorant of the character of the god. - For he's not light, nor easy for a man - Who's once by him been master'd, to shake off; - But he's a heavy and tenacious master. - How, then, can he be spoken of as wing'd? - The man's a fool who such a thing could say. - -And Alexis, in his Man Lamenting, says— - - For this opinion is by all the Sophists - Embraced, that Love is not a winged god; - But that the winged parties are the lovers, - And that he falsely bears this imputation: - So that it is out of pure ignorance - That painters clothe this deity with wings. - -14. And Theophrastus, in his book on Love, says that Chæremon the -tragedian said in one of his plays, that— - - As wine adapts itself to the constitution - Of those who drink it, so likewise does Love - Who, when he's moderately worshipp'd, - Is mild and manageable; but if loosed - From moderation, then is fierce and troublesome. - -On which account the same poet afterwards, distinguishing his powers -with some felicity, says— - - For he doth bend a double bow of beauty, - And sometimes men to fortune leads, - But sometimes overwhelms their lives - With trouble and confusion.[18] - -But the same poet also, in his play entitled The Wounded Man, speaks of -people in love in this manner:— - - Who would not say that those who love alone - Deserve to be consider'd living men? - For first of all they must be skilful soldiers, - And able to endure great toil of body, - And to stick close to th' objects of their love: - They must be active, and inventive too, - Eager, and fertile in expedients, - And prompt to see their way in difficulties. - -[Sidenote: LOVE.] - -And Theophilus, in his Man fond of the Flute, says— - - Who says that lovers are devoid of sense? - He is himself no better than a fool: - For if you take away from life its pleasures, - You leave it nothing but impending death. - And I myself am now indeed in love - With a fair maiden playing on the harp; - And tell me, pray, am I a fool for that? - She's fair, she's tall, she's skilful in her art; - And I'm more glad when I see her, than you - When you divide your salaries among you. - -But Aristophon, in his Pythagorean, says— - - Now, is not Love deservedly cast out - From his place among the twelve immortal gods? - For he did sow the seeds of great confusion, - And quarrels dire, among that heavenly band, - When he was one of them. And, as he was - Bold and impertinent, they clipp'd his wings, - That he might never soar again to heaven; - And then they banished him to us below; - And for the wings which he did boast before, - Them they did give to Victory, a spoil - Well won, and splendid, from her enemy. - -Amphis, too, in his Dithyrambic, speaks thus of loving— - - What say'st thou?—dost thou think that all your words - Could e'er persuade me that that man's a lover - Who falls in love with a girl's manners only, - And never thinks what kind of face she's got? - I call him mad; nor can I e'er believe - That a poor man, who often sees a rich one, - Forbears to covet some of his great riches. - -But Alexis says in his Helena— - - The man who falls in love with beauty's flower, - And taketh heed of nothing else, may be - A lover of pleasure, but not of his love; - And he does openly disparage Love, - And causes him to be suspect to others. - -15. Myrtilus, having cited these lines of Alexis, and then looking -round on the men who were partisans of the Stoic school, having first -recited the following passage out of the lambics of Hermeas the Curian— - - Listen, you Stoiclings, traffickers in nonsense, - Punners on words,—gluttons, who by yourselves - Eat up the whole of what is in the dishes, - And give no single bit to a philosopher. - Besides, you are most clearly proved to do - All that is contrary to those professions - Which you so pompously parade abroad, - Hunting for beauty;— - -went on to say,—And in this point alone you are imitators of the -master of your school, Zeno the Phœnician, who was always a slave to -the most infamous passions (as Antigonus the Carystian relates, in -his History of his Life); for you are always saying that "the proper -object of love is not the body, but the mind;" you who say at the same -time, that you ought to remain faithful to the objects of your love, -till they are eight-and-twenty years of age. And Ariston of Ceos, the -Peripatetic, appears to me to have said very well (in the second book -of his treatise on Likenesses connected with Love), to some Athenian -who was very tall for his age, and at the same time was boasting of his -beauty, (and his name was Dorus,) "It seems to me that one may very -well apply to you the line which Ulysses uttered when he met Dolon— - - Great was thy aim, and mighty is the prize.[19] - -16. But Hegesander, in his Commentaries, says that all men love -seasoned dishes, but not plain meats, or plainly dressed fish. And -accordingly, when seasoned dishes are wanting, no one willingly -eats either meat or fish; nor does any one desire meat which is raw -and unseasoned. For anciently men used to love boys (as Aristophon -relates); on which account it came to pass that the objects of their -love were called παιδικά. And it was with truth (as Clearchus -says in the first book of his treatise on Love and the Affairs of Love) -that Lycophronides said— - - No boy, no maid with golden ornaments, - No woman with a deep and ample robe, - Is so much beautiful as modest; for - 'Tis modesty that gives the bloom to beauty. - -And Aristotle said that lovers look at no other part of the objects of -their affection, but only at their eyes, in which modesty makes her -abode. And Sophocles somewhere represents Hippodamia as speaking of the -beauty of Pelops, and saying— - - And in his eyes the charm which love compels - Shines forth a light, embellishing his face: - He glows himself, and he makes me glow too, - Measuring my eyes with his,—as any builder - Makes his work correspond to his careful rule.[20] - -[Sidenote: LOVE.] - -17. And Licymnius the Chian, saying that Somnus was in love with -Endymion, represents him as refusing to close the eyes of the youth -even when he is asleep; but the God sends his beloved object to sleep -with his eyelids still open, so that he may not for a single moment -be deprived of the pleasure of contemplating them. And his words are -these— - - But Somnus much delighted - In the bright beams which shot from his eyes, - And lull'd the youth to sleep with unclosed lids. - -And Sappho says to a man who was admired above all measure for his -beauty, and who was accounted very handsome indeed— - - Stand opposite, my love, - And open upon me - The beauteous grace which from your eyes doth flow. - -And what says Anacreon?— - - Oh, boy, as maiden fair, - I fix my heart on you; - But you despise my prayer, - And little care that you do hold the reins - Which my soul's course incessantly do guide.[21] - -And the magnificent Pindar says— - - The man who gazes on the brilliant rays - Which shoot from th' eyes - Of beautiful Theoxenus, and yet can feel his heart - Unmoved within his breast, nor yields to love, - Must have a heart - Black, and composed of adamant or iron.[22] - -But the Cyclops of Philoxenus of Cythera, in love with Galatea, and -praising her beauty, and prophesying, as it were, his own blindness, -praises every part of her rather than mention her eyes, which he does -not; speaking thus:— - - O Galatea, - Nymph with the beauteous face and golden hair, - Whose voice the Graces tune, - True flower of love, my beauteous Galatea. - -But this is but a blind panegyric, and not at all to be compared with -the encomium of Ibycus:— - - Beauteous Euryalus, of all the Graces - The choicest branch,—object of love to all - The fair-hair'd maidens,—sure the soft-eyed goddess, - The Cyprian queen, and soft Persuasion - Combin'd to nourish you on beds of roses. - -And Phrynichus said of Troilus— - - The light of love shines in his purple cheeks. - -18. But you prefer having all the objects of your love shaved and -hairless. And this custom of shaving the beard originated in the age of -Alexander, as Chrysippus tells us in the fourth book of his treatise on -The Beautiful and on Pleasure. And I think it will not be unseasonable -if I quote what he says; for he is an author of whom I am very fond, on -account of his great learning and his gentle good-humoured disposition. -And this is the language of the philosopher:—"The custom of shaving -the beard was introduced in the time of Alexander, for the people in -earlier times did not practise it; and Timotheus the flute-player used -to play on the flute having a very long beard. And at Athens they even -now remember that the man who first shaved his chin, (and he is not a -very ancient man indeed,) was given the surname of Κόρσης;[23] -on which account Alexis says— - - Do you see any man whose beard has been - Removed by sharp pitch-plasters or by razors? - In one of these two ways he may be spoken of: - Either he seems to me to think of war, - And so to be rehearsing acts of fierce - Hostility against his beard and chin; - Or else he's some complaint of wealthy men. - For how, I pray you, do your beards annoy you?— - Beards by which best you may be known as men? - Unless, indeed, you're planning now some deed - Unworthy of the character of men. - -And Diogenes, when he saw some one once whose chin was smooth, said, -'I am afraid you think you have great ground to accuse nature, for -having made you a man and not a woman.' And once, when he saw another -man, riding a horse, who was shaved in the same manner, and perfumed -all over, and clothed, too, in a fashion corresponding to those -particulars, he said that he had often asked what a Ἱππόπορνος was; -and now he had found out. And at Rhodes, though there is a law against -shaving, still no one ever prosecutes another for doing so, as the -whole population is shaved. And at Byzantium, though there is a penalty -to which any barber is liable who is possessed of a razor, still every -one uses a razor none the less for that law." And this is the statement -of the admirable Chrysippus. - -[Sidenote: BEAUTY.] - -19. But that wise Zeno, as Antigonus the Carystian says, speaking, as -it should seem, almost prophetically of the lives and professed -discipline of your sect, said that "those who misunderstood and failed -rightly to enter into the spirit of his words, would become dirty and -ungentlemanlike-looking; just as those who adopted Aristippus's sect, -but perverted his precepts, became intemperate and shameless." And the -greater portion of you are such as that, men with contracted brows, and -dirty clothes, sordid not only in your dispositions, but also in your -appearance. For, wishing to assume the character of independence and -frugality, you are found at the gate of covetousness, living sordidly, -clothed in scanty cloaks, filling the soles of your shoes with nails, -and giving hard names to any one who uses the very smallest quantity -of perfume, or who is dressed in apparel which is at all delicate. But -men of your sect have no business to be attracted by money, or to lead -about the objects of their love with their beards shaved and smooth, -who follow you about the Lyceum— - - Thin, starved philosophers, as dry as leather, - -as Antiphanes calls them. - -20. But I am a great admirer of beauty myself. For, in the contests -[at Athens] for the prize of manliness, they select the handsomest, -and give them the post of honour to bear the sacred vessels at the -festivals of the gods. And at Elis there is a contest as to beauty, and -the conqueror has the vessels of the goddess given to him to carry; -and the next handsomest has the ox to lead, and the third places the -sacrificial cakes on the head of the victim. But Heraclides Lembus -relates that in Sparta the handsomest man and the handsomest woman have -special honours conferred on them; and Sparta is famous for producing -the handsomest women in the world. On which account they tell a story -of king Archidamus, that when one wife was offered to him who was very -handsome, and another who was ugly but rich, and he chose the rich -one, the Ephori imposed a fine upon him, saying that he had preferred -begetting kinglings rather than kings for the Spartans. And Euripides -has said— - - Her very mien is worthy of a kingdom.[24] - -And in Homer, the old men among the people marvelling at the beauty of -Helen, are represented as speaking thus to one another— - - They cried, "No wonder such celestial charms - For nine long years have set the world in arms;— - What winning graces! what majestic mien! - She moves a goddess, and she looks a queen."[25] - -And even Priam himself is moved at the beauty of the woman, though he -is in great distress. And also he admires Agamemnon for his beauty, and -uses the following language respecting him— - - Say, what Greek is he - Around whose brow such martial graces shine,— - So tall, so awful, and almost divine? - Though some of larger stature tread the green, - None match his grandeur and exalted mien.[26] - -And many nations have made the handsomest men their kings on that -account. As even to this day that Æthiopian tribe called the Immortals -does; as Bion relates in his History of the Affairs of Æthiopia. For, -as it would seem, they consider beauty as the especial attribute of -kings. And goddesses have contended with one another respecting beauty; -and it was on account of his beauty that the gods carried off Ganymede -to be their cup-bearer— - - The matchless Ganymede, divinely fair, - Whom Heaven, enamour'd, snatch'd to upper air.[27] - -And who are they whom the goddesses have carried off? are they not the -handsomest of men? And they cohabit with them; as Aurora does with -Cephalus and Clitus and Tithonus; and Ceres with Jason; and Venus with -Anchises and Adonis. And it was for the sake of beauty also that the -greatest of the gods entered through a roof under the form of gold, and -became a bull, and often transformed himself into a winged eagle, as he -did in the case of Ægina. And Socrates the philosopher, who despised -everything, was, for all that, subdued by the beauty of Alcibiades; as -also was the venerable Aristotle by the beauty of his pupil Phaselites. -And do not we too, even in the case of inanimate things, prefer what -is the most beautiful? The fashion, too, of Sparta is much praised, I -mean that of displaying their virgins naked to their guests; and in -the island of Chios it is a beautiful sight to go to the gymnasia and -the race-courses, and to see the young men wrestling naked with the -maidens, who are also naked. - -[Sidenote: BEAUTY.] - -21. And Cynulcus said:—And do you dare to talk in this way, you who -are not "rosy-fingered," as Cratinus says, but who have one foot made -of cow-dung? and do you bring up again the recollection of that poet -your namesake, who spends all his time in cookshops and inns? although -Isocrates the orator has said, in his Areopagitic Oration, "But not -one of their servants ever would have ventured to eat or drink in a -cookshop; for they studied to keep up the dignity of their appearance, -and not to behave like buffoons." And Hyperides, in his oration against -Patrocles, (if, at least, the speech is a genuine one,) says that -they forbade a man who had dined at a cookshop from going up to the -Areopagus. But you, you sophist, spend your time in cookshops, not with -your friends (ἑταίρων), but with prostitutes (ἑταιρῶν), having a lot -of pimps and procuresses about you, and always carrying about these -books of Aristophanes, and Apollodorus, and Ammonius, and Antiphanes, -and also of Gorgias the Athenian, who have all written about the -prostitutes at Athens. - -Oh, what a learned man you are! how far are you from imitating -Theomandrus of Cyrene, who, as Theophrastus, in his treatise on -Happiness, says, used to go about and profess that he gave lessons in -prosperity. You, you teacher of love, are in no respect better than -Amasis of Elis, whom Theophrastus, in his treatise on Love, says was -extraordinarily addicted to amatory pursuits. And a man will not be -much out who calls you a πορνογράφος, just as they call Aristides -and Pausanias and Nicophanes ζωγράφοι. And Polemo mentions them, as -painting the subjects which they did paint exceedingly well, in his -treatise on the Pictures at Sicyon. Think, my friends, of the great and -varied learning of this grammarian, who does not conceal what he means, -but openly quotes the verses of Eubulus, in his Cercopes— - - I came to Corinth; there I ate with pleasure - Some herb called basil (ocimum), and was ruin'd by it; - And also, trifling there, I lost my cloak. - -And the Corinthian sophist is very fine here, explaining to his pupils -that Ocimum is the name of a harlot. And a great many other plays also, -you impudent fellow, derived their names from courtesans. There is the -Thalassa of Diodes, the Corianno of Pherecrates, the Antea of Eunicus -or Philyllus, the Thais, and the Phanion of Menander, the Opora of -Alexis, the Clepsydra of Eubulus—and the woman who bore this name, had -it because she used to distribute her company by the hour-glass, and to -dismiss her visitors when it had run down; as Asclepiades, the son of -Areas, relates in his History of Demetrius Phalereus; and he says that -her proper name was Meticha. - -22. - - There is a courtesan . . . . . - -(as Antiphanes says in his Clown)— - - . . . who is a positive - Calamity and ruin to her keeper; - And yet he's glad at nourishing such a pest. - -On which account, in the Neæra of Timocles, a man is represented as -lamenting his fate, and saying— - - But I, unhappy man, who first loved Phryne - When she was but a gatherer of capers, - And was not quite as rich as now she is,— - I who such sums of money spent upon her, - Am now excluded from her doors. - -And in the play entitled Orestantoclides, the same Timocles says— - - And round the wretched man old women sleep, - Nannium and Plangon, Lyca, Phryne too, - Gnathæna, Pythionica, Myrrhina, - Chrysis, Conallis, Hieroclea, and - Lapadium also. - -And these courtesans are mentioned by Amphis, in his Curis, where he -says— - - Wealth truly seems to me to be quite blind, - Since he ne'er ventures near this woman's doors, - But haunts Sinope, Nannium, and Lyca, - And others like them, traps of men's existence, - And in their houses sits like one amazed, - And ne'er departs. - -[Sidenote: COURTESANS.] - -23. And Alexis, in the drama entitled Isostasium, thus describes the -equipment of a courtesan, and the artifices which some women use to -make themselves up— - - For, first of all, to earn themselves much gain, - And better to plunder all the neighbouring men, - They use a heap of adventitious aids.— - They plot to take in every one. And when, - By subtle artifice, they've made some money, - They enlist fresh girls, and add recruits, who ne'er - Have tried the trade, unto their cunning troop, - And drill them so that they are very soon - Different in manners, and in look, and semblance - From all they were before. Suppose one's short— - They put cork soles within the heels of her shoes: - Is any one too tall—she wears a slipper - Of thinnest substance, and, with head depress'd - Between the shoulders, walks the public streets, - And so takes off from her superfluous height. - Is any one too lean about the flank— - They hoop her with a bustle, so that all - Who see her marvel at her fair proportions. - Has any one too prominent a stomach— - They crown it with false breasts, such as perchance - At times you may in comic actors see; - And what is still too prominent, they force - Back, ramming it as if with scaffolding. - Has any one red eyebrows—those they smear - With soot. Has any one a dark complexion— - White-lead will that correct. This girl's too fair— - They rub her well with rich vermilion. - Is she a splendid figure—then her charms - Are shown in naked beauty to the purchaser. - Has she good teeth—then she is forced to laugh, - That all the bystanders may see her mouth, - How beautiful it is; and if she be - But ill-inclined to laugh, then she is kept - Close within doors whole days, and all the things - Which cooks keep by them when they sell goats' heads, - Such as a stick of myrrh, she's forced to keep - Between her lips, till they have learnt the shape - Of the required grin. And by such arts - They make their charms and persons up for market. - -24. And therefore I advise you, my Thessalian friend with the handsome -chairs, to be content to embrace the women in the brothels, and not to -spend the inheritance of your children on vanities. For, truly, the -lame man gets on best at this sort of work; since your father, the -boot-maker, did not lecture you and teach you any great deal, and did -not confine you to looking at leather. Or do you not know those women, -as we find them called in the Pannuchis of Eubulus— - - Thrifty decoys, who gather in the money,— - Fillies well-train'd of Venus, standing naked - In long array, clad in transparent robes - Of thinnest web, like the fair damsels whom - Eridanus waters with his holy stream; - From whom, with safety and frugality, - You may buy pleasure at a moderate cost. - -And in his Nannium, (the play under this name is the work of Eubulus, -and not of Philippides)— - - For he who secretly goes hunting for - Illicit love, must surely of all men - Most miserable be; and yet he may - See in the light of the sun a willing row - Of naked damsels, standing all array'd - In robes transparent, like the damsels whom - Eridanus waters with his holy stream, - And buy some pleasure at a trifling rate, - Without pursuing joys he's bound to hide, - (There is no heavier calamity,) - Just out of wantonness and not for love. - I do bewail the fate of hapless Greece, - Which sent forth such an admiral as Cydias. - -Xenarchus also, in his Pentathlum, reproaches those men who live as you -do, and who fix their hearts on extravagant courtesans, and on freeborn -women; in the following lines— - - It is a terrible, yes a terrible and - Intolerable evil, what the young - Men do throughout this city. For although - There are most beauteous damsels in the brothels, - Which any man may see standing all willing - In the full light of day, with open bosoms, - Showing their naked charms, all of a row, - Marshall'd in order; and though they may choose - Without the slightest trouble, as they fancy, - Thin, stout, or round, tall, wrinkled, or smooth-faced, - Young, old, or middle-aged, or elderly, - So that they need not clamber up a ladder, - Nor steal through windows out of free men's houses, - Nor smuggle themselves in in bags of chaff; - For these gay girls will ravish you by force, - And drag you in to them; if old, they'll call you - Their dear papa; if young, their darling baby: - And these a man may fearlessly and cheaply - Amuse himself with, morning, noon, or night, - And any way he pleases; but the others - He dares not gaze on openly nor look at, - But, fearing, trembling, shivering, with his heart, - As men say, in his mouth, he creeps towards them. - And how can they, O sea-born mistress mine, - Immortal Venus! act as well they ought, - E'en when they have the opportunity, - If any thought of Draco's laws comes o'er them? - -[Sidenote: COURTESANS.] - -25. And Philemon, in his Brothers, relates that Solon at first, on -account of the unbridled passions of the young, made a law that women -might be brought to be prostituted at brothels; as Nicander of Colophon -also states, in the third book of his History of the Affairs of -Colophon,—saying that he first erected a temple to the Public Venus -with the money which was earned by the women who were prostituted at -these brothels. - -But Philemon speaks on this subject as follows:— - - But you did well for every man, O Solon; - For they do say you were the first to see - The justice of a public-spirited measure, - The saviour of the state—(and it is fit - For me to utter this avowal, Solon);— - You, seeing that the state was full of men, - Young, and possess'd of all the natural appetites, - And wandering in their lusts where they'd no business, - Bought women, and in certain spots did place them, - Common to be, and ready for all comers. - They naked stand: look well at them, my youth,— - Do not deceive yourself; a'nt you well off? - You're ready, so are they: the door is open— - The price an obol: enter straight—there is - No nonsense here, no cheat or trickery; - But do just what you like, and how you like. - You're off: wish her good-bye; she's no more claim on you. - -And Aspasia, the friend of Socrates, imported great numbers of -beautiful women, and Greece was entirely filled with her courtesans; -as that witty writer Aristophanes (in his Acharnenses[28]) -relates,—saying, that the Peloponnesian war was excited by Pericles, -on account of his love for Aspasia, and on account of the girls who had -been carried away from her by the Megarians. - - For some young men, drunk with the cottabus - Going to Megara, carry off by stealth - A harlot named Simætha. Then the citizens - Of Megara, full of grief and indignation, - Stole in return two of Aspasia's girls; - And this was the beginning of the war - Which devastated Greece, for three lewd women. - -26. I therefore, my most learned grammarian, warn you to beware of the -courtesans who want a high price, because - - You may see other damsels play the flute, - All playing th' air of Phœbus, or of Jove; - But these play no air save the air of the hawk, - -as Epicrates says in his Anti-Lais; in which play he also uses the -following expressions concerning the celebrated Lais:— - - But this fair Lais is both drunk and lazy, - -And cares for nothing, save what she may eat - - And drink all day. And she, as I do think, - Has the same fate the eagles have; for they, - When they are young, down from the mountains stoop, - Ravage the flocks and eat the timid hares, - Bearing their prey aloft with fearful might. - But when they're old, on temple tops they perch, - Hungry and helpless; and the soothsayers - Turn such a sight into a prodigy. - And so might Lais well be thought an omen; - For when she was a maiden, young and fresh, - She was quite savage with her wondrous riches; - And you might easier get access to - The satrap Pharnabazus. But at present, - Now that she's more advanced in years, and age - Has meddled with her body's round proportions, - 'Tis easy both to see her and to scorn her. - Now she runs everywhere to get some drink; - She'll take a stater—aye, or a triobolus; - She will admit you, young or old; and is - Become so tame, so utterly subdued, - That she will take the money from your hand. - -Anaxandrides also, in his Old-Man's Madness, mentions Lais, and -includes her with many other courtesans in a list which he gives in the -following lines:— - - _A._ You know Corinthian Lais? - _B._ To be sure; - My countrywoman. - _A._ Well, she had a friend, - By name Anthea. - _B._ Yes; I knew her well. - _A._ Well, in those days Lagisca was in beauty; - Theolyta, too, was wondrous fair to see, - And seemed likely to be fairer still; - And Ocimon was beautiful as any. - -27. This, then, is the advice I want to give you, my friend Myrtilus; -and, as we read in the Cynegis of Philetærus,— - - Now you are old, reform those ways of yours; - Know you not that 'tis hardly well to die - In the embraces of a prostitute, - As men do say Phormisius perished? - -Or do you think that delightful which Timocles speaks of in his -Marathonian Women?— - -[Sidenote: HETÆRÆ.] - - How great the difference whether you pass the night - With a lawful wife or with a prostitute! - Bah! Where's the firmness of the flesh, the freshness - Of breath and of complexion? Oh, ye gods! - What appetite it gives one not to find - Everything waiting, but to be constrain'd - To struggle a little, and from tender hands - To bear soft blows and bullets; that, indeed, - Is really pleasure. - -And as Cynulcus had still a good deal which he wished to say, and as -Magnus was preparing to attack him for the sake of Myrtilus,—Myrtilus, -being beforehand with him (for he hated the Syrian), said— - - But our hopes were not so clean worn out, - As to need aid from bitter enemies; - -as Callimachus says. For are not we, O Cynulcus, able to defend -ourselves? - - How rude you are, and boorish with your jokes! - Your tongue is all on the left side of your mouth; - -as Ephippus says in his Philyra. For you seem to me to be one of those -men - - Who of the Muses learnt but ill-shaped letters, - -as some one of the parody writers has it. - -28. I therefore, my friends and messmates, have not, as is said in the -Auræ of Metagenes, or in the Mammacythus of Aristagoras, - - Told you of female dancers, courtesans - Who once were fair; and now I do not tell you - Of flute-playing girls, just reaching womanhood, - Who not unwillingly, for adequate pay, - Have borne the love of vulgar men; - -but I have been speaking of regular professional Hetæræ—that is to say, -of those who are able to preserve a friendship free from trickery; whom -Cynulcus does not venture to speak ill of, and who of all women are the -only ones who have derived their name from friendship, or from that -goddess who is named by the Athenians Venus Hetæra: concerning whom -Apollodorus the Athenian speaks, in his treatise on the Gods, in the -following manner:—"And they worship Venus Hetæra, who brings together -male and female companions (ἑταίρους καὶ ἑταίρας)—that is to say, -mistresses." Accordingly, even to this day, freeborn women and maidens -call their associates and friends their ἑταῖραι; as Sappho does, where -she says— - - And now with tuneful voice I'll sing - These pleasing songs to my companions (ἑταίραις). - -And in another place she says— - - Niobe and Latona were of old - Affectionate companions (ἑταῖραι) to each other. - -They also call women who prostitute themselves for money, ἑταῖραι. And -the verb which they use for prostituting oneself for money is ἑταιρέω, -not regarding the etymology of the word, but applying a more decent -term to the trade; as Menander, in his Deposit, distinguishing the -ἑταῖροι from the ἑταῖραι, says— - - You've done an act not suited to companions (ἑταίρωv), - But, by Jove, far more fit for courtesans (ἑταιρῶν), - These words, so near the same, do make the sense - Not always easily to be distinguished. - -29. But concerning courtesans, Ephippus, in his Merchandise, speaks as -follows:— - - And then if, when we enter through their doors, - They see that we are out of sorts at all, - They flatter us and soothe us, kiss us gently, - Not pressing hard as though our lips were enemies, - But with soft open kisses like a sparrow; - They sing, and comfort us, and make us cheerful, - And straightway banish all our care and grief, - And make our faces bright again with smiles. - -And Eubulus, in his Campylion, introducing a courtesan of modest -deportment, says— - - How modestly she sat the while at supper! - Not like the rest, who make great balls of leeks, - And stuff their cheeks with them, and loudly crunch - Within their jaws large lumps of greasy meat; - But delicately tasting of each dish, - In mouthfuls small, like a Milesian maiden. - -And Antiphanes says in his Hydra— - - But he, the man of whom I now was speaking, - Seeing a woman who lived near his house, - A courtesan, did fall at once in love with her; - She was a citizen, without a guardian - Or any near relations, and her manners - Pure, and on virtue's strictest model form'd, - A genuine mistress (ἑταῖρα); for the rest of the crew - Bring into disrepute, by their vile manners, - A name which in itself has nothing wrong. - -And Anaxilas, in his Neottis, says— - -[Sidenote: HETÆRÆ.] - - _A._ But if a woman does at all times use - Fair, moderate language, giving her services - Favourable to all who stand in need of her, - She from her prompt companionship (ἑταιρίας) does earn - The title of companion (ἑταῖρα); and you, - As you say rightly, have not fall'n in love - - With a vile harlot (πόρνη), but with a companion (ἑταῖρα). - Is she not one of pure and simple manners? - _B._ At all events, by Jove, she's beautiful. - -30. But that systematic debaucher of youths of yours, is such a person -as Alexis, or Antiphanes, represents him, in his Sleep— - - On this account, that profligate, when supping - With us, will never eat an onion even, - Not to annoy the object of his love. - -And Ephippus has spoken very well of people of that description in his -Sappho, where he says— - - For when one in the flower of his age - Learns to sneak into other men's abodes, - And shares of meals where he has not contributed, - He must some other mode of payment mean. - -And Æschines the orator has said something of the same kind in his -Speech against Timarchus. - -31. But concerning courtesans, Philetærus, in his Huntress, has the -following lines:— - - 'Tis not for nothing that where'er we go - We find a temple of Hetæra there, - But nowhere one to any wedded wife. - -I know, too, that there is a festival called the Hetæridia, which is -celebrated in Magnesia, not owing to the courtesans, but to another -cause, which is mentioned by Hegesander in his Commentaries, who writes -thus:—"The Magnesians celebrate a festival called Hetæridia; and they -give this account of it: that originally Jason, the son of Æson, when -he had collected the Argonauts, sacrificed to Jupiter Hetærias, and -called the festival Hetæridia. And the Macedonian kings also celebrated -the Hetæridia." - -There is also a temple of Venus the Prostitute (πόρνη) at Abydus, as -Pamphylus asserts:—"For when all the city was oppressed by slavery, the -guards in the city, after a sacrifice on one occasion (as Cleanthus -relates in his essays on Fables), having got intoxicated, took several -courtesans; and one of these women, when she saw that the men were all -fast asleep, taking the keys, got over the wall, and brought the news -to the citizens of Abydus. And they, on this, immediately came in arms, -and slew the guards, and made themselves masters of the walls, and -recovered their freedom; and to show their gratitude to the prostitute -they built a temple to Venus the Prostitute." - -And Alexis the Samian, in the second book of his Samian Annals, -says—"The Athenian prostitutes who followed Pericles when he laid siege -to Samos, having made vast sums of money by their beauty, dedicated -a statue of Venus at Samos, which some call Venus among the Reeds, -and others Venus in the Marsh." And Eualces, in his History of the -Affairs of Ephesus, says that there is at Ephesus also a temple to -Venus the Courtesan (ἑταῖρα). And Clearchus, in the first book of his -treatise on Amatory Matters, says—"Gyges the king of the Lydians was -very celebrated, not only on account of his mistress while she was -alive, having submitted himself and his whole dominions to her power, -but also after she was dead; inasmuch as he assembled all the Lydians -in the whole country, and raised that mound which is even now called -the tomb of the Lydian Courtesan; building it up to a great height, so -that when he was travelling in the country, inside of Mount Tmolus, -wherever he was, he could always see the tomb; and it was a conspicuous -object to all the inhabitants of Lydia." And Demosthenes the orator, -in his Speech against Neæra (if it is a genuine one, which Apollodorus -says it is), says—"Now we have courtesans for the sake of pleasure, -but concubines for the sake of daily cohabitation, and wives for the -purpose of having children legitimately, and of having a faithful -guardian of all our household affairs." - -32. I will now mention to you, O Cynulcus, an Ionian story (spinning it -out, as Æschylus says,) about courtesans, beginning with the beautiful -Corinth, since you have reproached me with having been a schoolmaster -in that city. - -It is an ancient custom at Corinth (as Chamæleon of Heraclea -relates, in his treatise on Pindar), whenever the city addresses any -supplication to Venus, about any important matter, to employ as many -courtesans as possible to join in the supplication; and they, too, pray -to the goddess, and afterwards they are present at the sacrifices. -And when the king of Persia was leading his army against Greece (as -Theopompus also relates, and so does Timæus, in his seventh book), -the Corinthian courtesans offered prayers for the safety of Greece, -going to the temple of Venus. On which account, after the Corinthians -had consecrated a picture to the goddess (which remains even to this -day), and as in this picture they had painted the portraits of the -courtesans who made this supplication at the time, and who were present -afterwards, Simonides composed this epigram:— - -[Sidenote: COURTESANS.] - - These damsels, in behalf of Greece, and all - Their gallant countrymen, stood nobly forth, - Praying to Venus, the all-powerful goddess; - Nor was the queen of beauty willing ever - To leave the citadel of Greece to fall - Beneath the arrows of the unwarlike Persians. - -And even private individuals sometimes vow to Venus, that if they -succeed in the objects for which they are offering their vows, they -will bring her a stated number of courtesans. - -33. As this custom, then, exists with reference to this goddess, -Xenophon the Corinthian, when going to Olympia, to the games, vowed -that he, if he were victorious, would bring her some courtesans. And -Pindar at first wrote a panegyric on him, which begins thus:— - - Praising the house which in th' Olympic games - Has thrice borne off the victory.[29] - -But afterwards he composed a scolium[30] on him, which was sung at the -sacrificial feasts; in the exordium of which he turns at once to the -courtesans who joined in the sacrifice to Venus, in the presence of -Xenophon, while he was sacrificing to the goddess himself; on which -account he says— - - O queen of Cyprus' isle, - Come to this grove! - Lo, Xenophon, succeeding in his aim, - Brings you a band of willing maidens, - Dancing on a hundred feet. - -And the opening lines of the song were these:— - - O hospitable damsels, fairest train - Of soft Persuasion,— - Ornament of the wealthy Corinth, - Bearing in willing hands the golden drops - That from the frankincense distil, and flying - To the fair mother of the Loves, - Who dwelleth in the sky, - The lovely Venus,—you do bring to us - Comfort and hope in danger, that we may - Hereafter, in the delicate beds of Love, - Heap the long-wished-for fruits of joy, - Lovely and necessary to all mortal men. - -And after having begun in this manner, he proceeds to say— - - But now I marvel, and wait anxiously - To see what will my masters say of me, - Who thus begin - My scolium with this amatory preface, - Willing companion of these willing damsels. - -And it is plain here that the poet, while addressing the courtesans in -this way, was in some doubt as to the light in which it would appear to -the Corinthians; but, trusting to his own genius, he proceeds with the -following verse— - - We teach pure gold on a well-tried lyre. - -And Alexis, in his Loving Woman, tells us that the courtesans at -Corinth celebrate a festival of their own, called Aphrodisia; where he -says— - - The city at the time was celebrating - The Aphrodisia of the courtesans: - This is a different festival from that - Which the free women solemnize: and then - It is the custom on those days that all - The courtesans should feast with us in common. - -[Sidenote: COURTESANS.] - -34. But at Lacedæmon (as Polemo Periegetes says, in his treatise on -the Offerings at Lacedæmon,) there is a statue of a very celebrated -courtesan, named Cottina, who, he tells us, consecrated a brazen -cow; and Polemo's words are these:—"And the statue of Cottina the -courtesan, on account of whose celebrity there is still a brothel which -is called by her name, near the hill on which the temple of Bacchus -stands, is a conspicuous object, well known to many of the citizens. -And there is also a votive offering of hers besides that to Minerva -Chalciœcos—a brazen cow, and also the before-mentioned image." And the -handsome Alcibiades, of whom one of the comic poets said— - - And then the delicate Alcibiades, - O earth and all the gods! whom Lacedæmon - Desires to catch in his adulteries, - -though he was beloved by the wife of Agis, used to go and held his -revels at the doors of the courtesans, leaving all the Lacedæmonian -and Athenian women. He also fell in love with Medontis of Abydos, from -the mere report of her beauty; and sailing to the Hellespont with -Axiochus, who was a lover of his on account of his beauty, (as Lysias -the orator states, in his speech against him,) he allowed Axiochus to -share her with him. Moreover, Alcibiades used always to carry about two -other courtesans with him in all his expeditions, namely, Damasandra, -the mother of the younger Lais, and Theodote; by whom, after he was -dead, he was buried in Melissa, a village of Phrygia, after he had been -overwhelmed by the treachery of Pharnabazus. And we ourselves saw the -tomb of Alcibiades at Melissa, when we went from Synadæ to Metropolis; -and at that tomb there is sacrificed an ox every year, by the command -of that most excellent emperor Adrian, who also erected on the tomb a -statue of Alcibiades in Parian marble. - -35. And we must not wonder at people having on some occasions fallen -in love with others from the mere report of their beauty, when Chares -of Mitylene, in the tenth book of his History of Alexander, says -that some people have even seen in dreams those whom they have never -beheld before, and fallen in love with them so. And he writes as -follows:—"Hystaspes had a younger brother whose name was Zariadres: -and they were both men of great personal beauty. And the story told -concerning them by the natives of the country is, that they were the -offspring of Venus and Adonis. Now Hystaspes was sovereign of Media, -and of the lower country adjoining it; and Zariadres was sovereign of -the country above the Caspian gates as far as the river Tanais. Now the -daughter of Omartes, the king of the Marathi, a tribe dwelling on the -other side of the Tanais, was named Odatis. And concerning her it is -written in the Histories, that she in her sleep beheld Zariadres, and -fell in love with him; and that the very same thing happened to him -with respect to her. And so for a long time they were in love with one -another, simply on account of the visions which they had seen in their -dreams. And Odatis was the most beautiful of all the women in Asia; and -Zariadres also was very handsome. Accordingly, when Zariadres sent to -Omartes and expressed a desire to marry the damsel, Omartes would not -agree to it, because he was destitute of male offspring; for he wished -to give her to one of his own people about his court. And not long -afterwards, Omartes having assembled all the chief men of his kingdom, -and all his friends and relations, held a marriage-feast, without -saying beforehand to whom he was going to give his daughter. And as the -wine went round, her father summoned Odatis to the banquet, and said, -in the hearing of all the guests,—'We, my daughter Odatis, are now -celebrating your marriage-feast; so now do you look around, and survey -all those who are present, and then take a golden goblet and fill it, -and give it to the man to whom you like to be married; for you shall be -called his wife.' And she, having looked round upon them all, went away -weeping, being anxious to see Zariadres, for she had sent him word that -her marriage-feast was about to be celebrated. But he, being encamped -on the Tanais, and leaving the army encamped there without being -perceived, crossed the river with his charioteer alone; and going by -night in his chariot, passed through the city, having gone about eight -hundred stadia without stopping. And when he got near the town in which -the marriage festival was being celebrated, and leaving, in some place -near, his chariot with the charioteer, he went forward by himself, -clad in a Scythian robe. And when he arrived at the palace, and seeing -Odatis standing in front of the side-board in tears, and filling the -goblet very slowly, he stood near her and said, 'O Odatis, here I am -come, as you requested me to,—I, Zariadres.' And she, perceiving a -stranger, and a handsome man, and that he resembled the man whom she -had beheld in her sleep, being exceedingly rejoiced, gave him the bowl. -And he, seizing on her, led her away to his chariot, and fled away, -having Odatis with him. And the servants and the handmaidens, knowing -their love, said not a word. And when her father ordered them to summon -her, they said that they did not know which way she was gone. And the -story of this love is often told by the barbarians who dwell in Asia, -and is exceedingly admired; and they have painted representations of -the story in their temples and palaces, and also in their private -houses. And a great many of the princes in those countries give their -daughters the name of Odatis." - -[Sidenote: COURTESANS.] - -36. Aristotle also, in his Constitution of the Massilians, mentions a -similar circumstance as having taken place, writing as follows:—"The -Phocæans in Ionia, having consulted the oracle, founded Marseilles. -And Euxenus the Phocæan was connected by ties of hospitality with -Nanus; this was the name of the king of that country. This Nanus was -celebrating the marriage-feast of his daughter, and invited Euxenus, -who happened to be in the neighbourhood, to the feast. And the marriage -was to be conducted in this manner:—After the supper was over the -damsel was to come in, and to give a goblet full of wine properly -mixed to whichever of the suitors who were present she chose; and to -whomsoever she gave it, he was to be the bridegroom. And the damsel -coming in, whether it was by chance or whether it was for any other -reason, gives the goblet to Euxenus. And the name of the maiden was -Petta. And when the cup had been given in this way, and her father -(thinking that she had been directed by the Deity in her giving of it) -had consented that Euxenus should have her, he took her for his wife, -and cohabited with her, changing her name to Aristoxena. And the family -which is descended from that damsel remains in Marseilles to this day, -and is known as the Protiadæ; for Protis was the name of the son of -Euxenus and Aristoxena." - -37. And did not Themistocles, as Idomeneus relates, harness a chariot -full of courtesans and drive with them into the city when the market -was full? And the courtesans were Lamia and Scione and Satyra and -Nannium. And was not Themistocles himself the son of a courtesan, -whose name was Abrotonum? as Amphicrates relates in his treatise on -Illustrious Men— - - Abrotonum was but a Thracian woman, - But for the weal of Greece - She was the mother of the great Themistocles. - -But Neanthes of Cyzicus, in his third and fourth books of his History -of Grecian Affairs, says that he was the son of Euterpe. - -And when Cyrus the younger was making his expedition against his -brother, did he not carry with him a courtesan of Phocæa, who was a -very clever and very beautiful woman? and Zenophanes says that her name -was originally Milto, but that it was afterwards changed to Aspasia. -And a Milesian concubine also accompanied him. And did not the great -Alexander keep Thais about him, who was an Athenian courtesan? And -Clitarchus speaks of her as having been the cause that the palace -of Persepolis was burnt down. And this Thais, after the death of -Alexander, married Ptolemy, who became the first king of Egypt, and -she bore him sons, Leontiscus and Lagos, and a daughter named Irene, -who was married to Eunostus, the king of Soli, a town of Cyprus. And -the second king of Egypt, Ptolemy Philadelphus by name, as Ptolemy -Euergetes relates in the third book of his Commentaries, had a great -many mistresses,—namely, Didyma, who was a native of the country, and -very beautiful; and Bilisticha; and, besides them, Agathoclea, and -Stratonice, who had a great monument on the sea-shore, near Eleusis; -and Myrtium, and a great many more; as he was a man excessively -addicted to amatory pleasures. And Polybius, in the fourteenth book of -his History, says that there are a great many statues of a woman named -Clino, who was his cup-bearer, in Alexandria, clothed in a tunic only, -and holding a cornucopia in her hand. "And are not," says he, "the -finest houses called by the names of Myrtium, and Mnesis, and Pothina? -and yet Mnesis was only a female flute-player, and so was Pothine, and -Myrtium was one of the most notorious and common prostitutes in the -city." - -Was there not also Agathoclea the courtesan, who had great power over -king Ptolemy Philopator? in fact, was it not she who was the ruin of -his whole kingdom? And Eumachus the Neapolitan, in the second book of -his History of Hannibal, says that Hieronymus, the tyrant of Syracuse, -fell in love with one of the common prostitutes who followed her trade -in a brothel, whose name was Pitho, and married her, and made her queen -of Syracuse. - -[Sidenote: COURTESANS.] - -38. And Timotheus, who was general of the Athenians, with a very high -reputation, was the son of a courtesan, a Thracian by birth, but, -except that she was a courtesan, of very excellent character; for when -women of this class do behave modestly, they are superior to those who -give themselves airs on account of their virtue. But Timotheus being on -one occasion reproached as being the son of a mother of that character, -said,—"But I am much obliged to her, because it is owing to her that -I am the son of Conon." And Carystius, in his Historic Commentaries, -says that Philetærus the king of Pergamus, and of all that country -which is now called the New Province, was the son of a woman named -Boa, who was a flute-player and a courtesan, a Paphlagonian by birth. -And Aristophon the orator, who in the archonship of Euclides proposed -a law, that every one who was not born of a woman who was a citizen -should be accounted a bastard, was himself, convicted, by Calliades the -comic poet, of having children by a courtesan named Choregis, as the -same Carystius relates in the third book of his Commentaries. - -Besides all these men, was not Demetrius Poliorcetes evidently in love -with Lamia the flute-player, by whom he had a daughter named Phila? And -Polemo, in his treatise on the colonnade called Pœcile at Sicyon, says -that Lamia was the daughter of Cleanor an Athenian, and that she built -the before-mentioned colonnade for the people of Sicyon. Demetrius was -also in love with Leæna, and she was also an Athenian courtesan; and -with a great many other women besides. - -39. And Machon the comic poet, in his play entitled the Chriæ, speaks -thus:— - - But as Leæna was by nature form'd - To give her lovers most exceeding pleasure, - And was besides much favour'd by Demetrius, - They say that Lamia also gratified - The king; and when he praised her grace and quickness, - The damsel answer'd: And besides you can, - If you do wish, subdue a lioness (λέαιναν). - -But Lamia was always very witty and prompt in repartee, as also was -Gnathæna, whom we shall mention presently. And again Machon writes thus -about Lamia:— - - Demetrius the king was once displaying - Amid his cups a great variety - Of kinds of perfumes to his Lamia: - Now Lamia was a female flute-player, - With whom 'tis always said Demetrius - Was very much in love. But when she scoff'd - At all his perfumes, and, moreover, treated - The monarch with exceeding insolence, - He bade a slave bring some cheap unguent, and - He rubbed himself with that, and smear'd his fingers, - And said, "At least smell this, O Lamia, - And see how much this scent does beat all others." - She laughingly replied: "But know, O king, - That smell does seem to me the worst of all." - "But," said Demetrius, "I swear, by the gods, - That 'tis produced from a right royal nut." - -40. But Ptolemy the son of Agesarchus, in his History of Philopator, -giving a list of the mistresses of the different kings, says—"Philip -the Macedonian promoted Philinna, the dancing-woman, by whom he had -Aridæus, who was king of Macedonia after Alexander. And Demetrius -Poliorcetes, besides the women who have already been mentioned, had a -mistress named Mania; and Antigonus had one named Demo, by whom he had -a son named Alcyoneus; and Seleucus the younger had two, whose names -were Mysta and Nysa." But Heraclides Lenebus, in the thirty-sixth book -of his History, says that Demo was the mistress of Demetrius; and that -his father Antigonus was also in love with her: and that he put to -death Oxythemis as having sinned a good deal with Demetrius; and he -also put to the torture and executed the maid-servants of Demo. - -41. But concerning the name of Mania, which we have just mentioned, the -same Machon says this:— - - Some one perhaps of those who hear this now, - May fairly wonder how it came to pass - That an Athenian woman had a name, - Or e'en a nickname, such as Mania. - For 'tis disgraceful for a woman thus - To bear a Phrygian name; she being, too, - A courtesan from the very heart of Greece. - And how came she to sink the city of Athens, - By which all other nations are much sway'd? - The fact is that her name from early childhood - Was this—Melitta. And as she grew up - A trifle shorter than her playfellows, - But with a sweet voice and engaging manners, - And with such beauty and excellence of face - As made a deep impression upon all men, - She'd many lovers, foreigners and citizens. - So that when any conversation - Arose about this woman, each man said, - The fair Melitta was his madness (μανία). Aye, - And she herself contributed to this name; - For when she jested she would oft repeat - This word μανία; and when in sport she blamed - Or praised any one, she would bring in, - In either sentence, this word μανία. - So some one of her lovers, dwelling on - The word, appears to have nicknamed the girl - Mania; and this extra name prevailed - More than her real one. It seems, besides, - That Mania was afflicted with the stone. - - * * * * * - -[Sidenote: COURTESANS.] - -42. And that Mania was also excellent in witty repartee, Machon tells -us in these verses about her,— - - There was a victor in the pancratium, - Named Leontiscus, who loved Mania, - And kept her with him as his lawful wife; - But finding afterwards that she did play - The harlot with Antenor, was indignant: - But she replied,—"My darling, never mind; - I only wanted just to feel and prove, - In a single night, how great the strength might be - Of two such athletes, victors at Olympia." - They say again that Mania once was ask'd, - By King Demetrius, for a perfect sight - Of all her beauties; and she, in return, - Demanded that he should grant her a favour. - When he agreed, she turned her back, and said,— - "O son of Agamemnon, now the Gods - Grant you to see what you so long have wish'd for."[31] - On one occasion, too, a foreigner, - Who a deserter was believed to be, - Had come by chance to Athens; and he sent - For Mania, and gave her all she ask'd. - It happen'd that he had procured for supper - Some of those table-jesters, common buffoons, - Who always raise a laugh to please their feeders; - And wishing to appear a witty man, - Used to politest conversation, - While Mania was sporting gracefully, - As was her wont, and often rising up - To reach a dish of hare, he tried to raise - A joke upon her, and thus spoke,—"My friends, - Tell me, I pray you by the Gods, what animal - You think runs fastest o'er the mountain-tops?" - "Why, my love, a deserter," answer'd Mania. - Another time, when Mania came to see him, - She laugh'd at the deserter, telling him, - That once in battle he had lost his shield. - But this brave soldier, looking somewhat fierce, - Sent her away. And as she was departing, - She said, "My love, don't be so much annoy'd; - For 'twas not you, who, when you ran away, - Did lose that shield, but he who lent it you." - Another time they say a man who was - A thorough profligate, did entertain - Mania at supper; and when he question'd her, - "Do you like being up or down the best?" - She laugh'd, and said, "I'd rather be up, my friend, - For I'm afraid, lest, if I lay me down, - You'd bite my plaited hair from off my head." - -43. But Machon has also collected the witty sayings of other courtesans -too; and it will not be unseasonable to enumerate some of them now. -Accordingly he mentions Gnathæna thus:— - -[Sidenote: COURTESANS.] - - Diphilus once was drinking with Gnathæna. - Said he, "Your cup is somewhat cold, Gnathæna;" - And she replied, "'Tis no great wonder, Diphilus, - For we take care to put some of your Plays in it." - Diphilus was once invited to a banquet - At fair Gnathæna's house, as men do say, - On the holy day of Venus' festival— - (He being a man above her other lovers - Beloved by her, though she conceal'd her flame). - He came accordingly, and brought with him - Two jars of Chian wine, and four, quite full, - Of wine from Thasos; perfumes, too, and crowns; - Sweetmeats and venison; fillets for the head; - Fish, and a cook, and a female flute-player. - In the meantime a Syrian friend of hers - Sent her some snow, and one saperdes; she - Being ashamed lest any one should hear - She had received such gifts, and, above all men, - Fearing lest Diphilus should get at them, - And show her up in one of his Comedies, - She bade a slave to carry off at once - The salt-fish to the men who wanted salt, - As every one did know; the snow she told him - To mix with the wine unseen by any one. - And then she bade the boy to fill the cup - With ten full cyathi of wine, and bear it - At once to Diphilus. He eagerly - Received the cup, and drain'd it to the bottom, - And, marvelling at the delicious coolness, - Said—"By Minerva, and by all the gods, - You must, Gnathæna, be allow'd by all - To have a most deliciously cool well." - "Yes," said she, "for we carefully put in, - From day-to-day, the prologues of your plays." - A slave who had been flogg'd, whose back was mark'd - With heavy weals, was once, as it fell out, - Reposing with Gnathæna:—then, as she - Embraced him, she found out how rough all over - His back did feel. "Oh wretched man," said she, - "In what engagement did you get these wounds?" - He in a few words answer'd her, and said, - "That when a boy, once playing with his playmates, - He'd fallen backwards into the fire by accident." - "Well," said she, "if you were so wanton then, - You well deserved to be flogg'd, my friend." - Gnathæna once was supping with Dexithea, - Who was a courtesan as well as she; - And when Dexithea put aside with care - Nearly all the daintiest morsels for her mother, - She said, "I swear by Dian, had I known - How you went on, Dexithea, I would rather - Have gone to supper with your mother than you." - When this Gnathæna was advanced in years, - Hastening, as all might see, towards the grave, - They say she once went out into the market, - And look'd at all the fish, and ask'd the price - Of every article she saw. And seeing - A handsome butcher standing at his stall, - Just in the flower of youth,—"Oh, in God's name, - Tell me, my youth, what is your price (πῶς ἴστης) to-day?" - He laugh'd, and said, "Why, if I stoop, three obols." - "But who," said she, "did give you leave, you wretch, - To use your Carian weights in Attica?" - Stratocles once made all his friends a present - Of kids and shell-fish greatly salted, seeming - To have dress'd them carefully, so that his friends - Should the next morning be o'erwhelm'd with thirst, - And thus protract their drinking, so that he - Might draw from them some ample contributions. - Therefore Gnathæna said to one of her lovers, - Seeing him wavering about his offerings, - "After the kids[32] Stratocles brings a storm." - Gnathæna, seeing once a thin young man, - Of black complexion, lean as any scarecrow, - Reeking with oil, and shorter than his fellows, - Called him in jest Adonis. When the youth - Answer'd her in a rude and violent manner, - She looking on her daughter who was with her, - Said, "Ah! it serves me right for my mistake." - They say that one fine day a youth from Pontus - Was sleeping with Gnathæna, and at morn - He ask'd her to display her beauties to him. - But she replied, "You have no time, for now - It is the hour to drive the pigs to feed." - -[Sidenote: COURTESANS.] - -44. He also mentions the following sayings of Gnathænium, who was the -grand-daughter of Gnathæna:— - - It happen'd once that a very aged satrap, - Full ninety years of age, had come to Athens, - And on the feast of Saturn he beheld - Gnathænium with Gnathæna going out - From a fair temple sacred to Aphrodite, - And noticing her form and grace of motion, - He just inquired "How much she ask'd a night?" - Gnathæna, looking on his purple robe, - And princely body-guard, said, "A thousand drachmæ." - He, as if smitten with a mortal wound, - Said, "I perceive, because of all these soldiers, - You look upon me as a captured enemy; - But take five minæ, and agree with me, - And let them get a bed prepared for us." - She, as the satrap seem'd a witty man, - Received his terms, and said, "Give what you like, - O father, for I know most certainly, - You'll give my daughter twice as much at night." - There was at Athens once a handsome smith, - When she, Gnathænium, had almost abandon'd - Her trade, and would no longer common be, - Moved by the love of the actor Andronicus; - (But at this moment he was gone away, - After she'd brought him a male child;) this smith - Then long besought the fair Gnathænium - To fix her price; and though she long refused, - By long entreaty and liberality, - At last he won her over to consent. - But being but a rude and ill-bred clown, - He, one day sitting with some friends of his - In a leather-cutter's shop, began to talk - About Gnathænium to divert their leisure, - Narrating all their fond love passages. - But after this, when Andronicus came - From Corinth back again, and heard the news, - He bitterly reproach'd her, and at supper - He said, with just complaint, unto Gnathænium, - That she had never granted him such liberties - As this flogg'd slave had had allow'd to him. - And then they say Gnathænium thus replied: - That she was her own mistress, and the smith - Was so begrimed with soot and dirt that she - Had no more than she could help to do with him. - One day they say Gnathænium, at supper, - Would not kiss Andronicus when he wish'd, - Though she had done so every day before; - But she was angry that he gave her nothing. - Said he, on this, "Gnathæna, don't you see - How haughtily your daughter's treating me?" - And she, indignant, said, "You wretched girl, - Take him and kiss him if he wishes it." - But she replied, "Why should I kiss him, mother, - Who does no good to any one in the house, - But seeks to have his Argos all for nothing?" - Once, on a day of festival, Gnathænium - Went down to the Piræus to a lover, - Who was a foreign merchant, riding cheaply - On a poor mule, and having after her - Three donkeys, three maid-servants, and one nurse. - Then, at a narrow spot in the road, they met - One of those knavish wrestlers, men who sell - Their battles, always taking care to lose them; - And as he could not pass by easily, - Being crowded up, he cried—"You wretched man, - You donkey-driver, if you get not quickly - Out of my way, I will upset these women, - And all the donkeys and the mule to boot." - But quick Gnathænium said, "My friend, I pray you, - Don't be so valiant now, when you have never Done any feat of - spirit or strength before." - -45. And afterwards, Machon gives us the following anecdotes:— - - They say that Lais the Corinthian, - Once when she saw Euripides in a garden, - Holding a tablet and a pen attach'd to it, - Cried out to him, "Now, answer me, my poet, - What was your meaning when you wrote in your play, - 'Away, you shameless doer?'" And Euripides, - Amazed, and wondering at her audacity, - Said, "Why, you seem to me to be yourself - A shameless doer." And she, laughing, answer'd, - "How shameless, if my partners do not think so?" - Glycerium once received from some lover - A new Corinthian cloak with purple sleeves, - And gave it to a fuller. Afterwards, - When she thought he'd had time enough to clean it, - She sent her maidservant to fetch it back, - Giving her money, that she might pay for it. - But, said the fuller, "You must bring me first - Three measures full of oil, for want of that - Is what has hindered me from finishing." - The maid went back and told her mistress all. - "Wretch that I am!" Glycerium said, "for he - Is going to fry my cloak like any herring." - Demophoon once, the friend of Sophocles, - While a young man, fell furiously in love - With Nico, called the Goat, though she was old: - And she had earn'd this name of Goat, because - She quite devour'd once a mighty friend of hers, - Named Thallus,[33] when he came to Attica - To buy some Chelidonian figs, and also - To export some honey from th' Hymettian hill. - And it is said this woman was fair to view. - And when Demophoon tried to win her over, - "A pretty thing," said she, "that all you get - From me you may present to Sophocles." - Callisto once, who was nicknamed the Sow, - Was fiercely quarrelling with her own mother, - Who also was nicknamed the Crow. Gnathæna - Appeased the quarrel, and when ask'd the cause of it, - Said, "What else could it be, but that one Crow - Was finding fault with the blackness of the other?" - Men say that Hippe once, the courtesan, - Had a lover named Theodotus, a man - Who at the time was prefect of the granaries - And she on one occasion late in th' evening - Came to a banquet of King Ptolemy, - And she'd been often used to drink with him - So, as she now was very late, she said, - "I'm very thirsty, papa Ptolemy, - So let the cup-bearer pour me four gills - Into a larger cup." The king replied, - "You must have it in a platter, for you seem - Already, Hippe,[34] to have had plenty of hay." - A man named Morichus was courting Phryne, - The Thespian damsel. And, as she required - A mina, "'Tis a mighty sum," said Morichus, - "Did you not yesterday charge a foreigner - Two little pieces of gold?" "Wait till I want you," - Said she, "and I will take the same from you." - 'Tis said that Nico, who was call'd the Goat, - Once when a man named Pytho had deserted her, - And taken up with the great fat Euardis, - But after a time did send again for her, - Said to the slave who came to fetch her, "Now - That Pytho is well sated with his swine, - Does he desire to return to a goat?" - -[Sidenote: COURTESANS.] - -46. Up to this point we have been recapitulating the things mentioned -by Macho. For our beautiful Athens has produced such a number of -courtesans (of whom I will tell you as many anecdotes as I can) as -no other populous city ever produced. At all events, Aristophanes -the Byzantian counted up a hundred and thirty-five, and Apollodorus -a still greater number; and Gorgias enumerated still more, saying -that, among a great many more, these eminent ones had been omitted by -Aristophanes—namely, one who was surnamed Paroinos, and Lampyris, and -Euphrosyne: and this last was the daughter of a fuller. And, besides -these, he has omitted Megisto, Agallis, Thaumarium, Theoclea (and -she was nicknamed the Crow), Lenætocystos, Astra, Gnathæna, and her -grand-daughter Gnathænium, and Sige, and Synoris (who was nicknamed -the Candle), and Euclea, and Grymæa, and Thryallis, and Chimæra, -and Lampas. But Diphilus the comic poet was violently in love with -Gnathæna, (as has been already stated, and as Lynceus the Samian -relates in his Commentaries;) and so once, when on the stage he had -acted very badly, and was turned out (ἠρμένος) of the theatre, and, -for all that, came to Gnathæna as if nothing had happened; and when -he, after he had arrived, begged Gnathæna to wash his feet, "Why do -you want that?" said she; "were you not carried (ἠρμένος) hither?" -And Gnathæna was very ready with her repartees. And there were other -courtesans who had a great opinion of themselves, paying attention to -education, and spending a part of their time on literature; so that -they were very ready with their rejoinders and replies. - -Accordingly, when on one occasion Stilpo, at a banquet, was accusing -Glycera of seducing the young men of the city, (as Satyrus mentions in -his Lives,) Glycera took him up and said, "You and I are accused of -the same thing, O Stilpo; for they say that you corrupt all who come -to you, by teaching them profitless and amorous sophistries; and they -accuse me of the same thing: for if people waste their time, and are -treated ill, it makes no difference whether they are living with a -philosopher or with a harlot." For, according to Agathon, - - It does not follow, because a woman's body - Is void of strength, that her mind, too, is weak. - -47. And Lynceus has recorded many repartees of Gnathæna. There was a -parasite who used to live upon an old woman, and kept himself in very -good condition; and Gnathæna, seeing him, said, "My young friend, -you appear to be in very good case." "What then do you think," said -he, "that I should be if I slept by myself?" "Why, I think you would -starve," said she. Once, when Pausanius, who was nicknamed Laccus,[35] -was dancing, he fell into a cask. "The cellar," says Gnathæna, "has -fallen into the cask." On one occasion, some one put a very little wine -into a wine-cooler, and said that it was sixteen years old. "It is -very little of its age," said she, "to be as old as that." Once at a -drinking-party, some young men were fighting about her, and beating one -another, and she said to the one who was worsted, "Be of -good cheer, my boy; for it is not a contest to be decided by crowns, -but by guineas." There was a man who once gave her daughter a mina, -and never brought her anything more, though he came to see her very -often. "Do you think, my boy," said she, "that now you have once paid -your mina, you are to come here for ever, as if you were going to -Hippomachus the trainer?" On one occasion, when Phryne said to her, -with some bitterness, "What would become of you if you had the stone?" -"I would give it to you," said she, "to sharpen your wit upon." For -it was said that Gnathæna was liable to the stone, while the other -certainly wanted it as Gnathæna hinted. On one occasion, some men were -drinking in her house, and were eating some lentils dressed with onions -(βολβοφάκη); as the maidservant was clearing the table, and -putting some of the lentils in her bosom (κόλπον), Gnathæna -said, "She is thinking of making some κολποφάκη." - -Once, when Andronicus the tragedian had been acting his part in the -representation of the Epigoni with great applause, and was coming to -a drinking-party at her house, and sent a boy forward to bid her make -preparation to receive him, she said— - - "O cursed boy, what word is this you've spoken?" - -And once, when a chattering fellow was relating that he was just -come from the Hellespont, "Why, then," said she, "did you not go to -the first city in that country?" and when he asked what city, "To -Sigeum,"[36] said she. Once, when a man came to see her, and saw some -eggs on a dish, and said, "Are these raw, Gnathæna, or boiled?" "They -are made of brass, my boy," said she. On one occasion, when Chærephon -came to sup with her without an invitation, Gnathæna pledged him in a -cup of wine. "Take it," said she, "you proud fellow." And he said, "I -proud?" "Who can be more so," said she, "when you come without even -being invited?" And Nico, who was nicknamed the Goat (as Lynceus tells -us), once when she met a parasite, who was very thin in consequence of -a long sickness, said to him, "How lean you are." "No wonder," says he; -"for what do you think is all that I have had to eat these three days?" -"Why, a leather bottle," says she, "or perhaps your shoes." - -[Sidenote: COURTESANS.] - -48. There was a courtesan named Metanira; and when Democles the -parasite, who was nicknamed Lagynion, fell down in a lot of whitewash, -she said, "Yes, for you have devoted yourself to a place where there -are pebbles." And when he sprung upon a couch which was near him, "Take -care," said she, "lest you get upset." These sayings are recorded -by Hegesander. And Aristodemus, in the second book of his Laughable -Records, says that Gnathæna was hired by two men, a soldier and a -branded slave; and so when the soldier, in his rude manner, called her -a cistern, "How can I be so?" said she; "is it because two rivers, -Lycus and Eleutherus, fall into me?" On one occasion, when some poor -lovers of the daughter of Gnathæna came to feast at her house, and -threatened to throw it down, saying that they had brought spades -and mattocks on purpose; "But," said Gnathæna, "if you had those -implements, you should have pawned them, and brought some money with -you." And Gnathæna was always very neat and witty in all she said; -and she even compiled a code of laws for banquets, according to which -lovers were to be admitted to her and to her daughters, in imitation of -the philosophers, who had drawn up similar documents. And Callimachus -has recorded this code of hers in the third Catalogue of Laws which he -has given; and he has quoted the first words of it as follows:—"This -law has been compiled, being fair and equitable; and it is written in -three hundred and twenty-three verses." - -49. But a slave who had been flogged hired Callistium, who was -nicknamed Poor Helen; and as it was summer, and he was lying down -naked, she, seeing the marks of the whip, said, "Where did you get -this, you unhappy man?" and he said, "Some broth was spilt over me when -I was a boy." And she said, "It must have been made of neats'-leather." -And once, when Menander the poet had failed with one of his plays, -and came to her house, Glycera brought him some milk, and recommended -him to drink it. But he said he would rather not, for there was some -γραῦς[37] on it. But she replied, "Blow it away, and take what -there is beneath." - -Thais said once to a boastful lover of hers, who had borrowed some -goblets from a great many people, and said that he meant to break them -up, and make others of them, "You will destroy what belongs to each -private person." Leontium was once sitting at table with a lover of -hers, when Glycera came in to supper; and as the man began to pay more -attention to Glycera, Leontium was much annoyed: and presently, when -her friend turned round, and asked her what she was vexed at, she said, -"Ἡ ὑστέρα[38] pains me." - -A lover of hers once sent his seal to Lais the Corinthian, and desired -her to come to him; but she said, "I cannot come; it is only clay." -Thais was one day going to a lover of hers, who smelt like a goat; and -when some one asked her whither she was going, she said— - - To dwell with Ægeus,[39] great Pandion's son. - -Phryne, too, was once supping with a man of the same description, and, -lifting up the hide of a pig, she said, "Take it, and eat[40] it." -And once, when one of her friends sent her some wine, which was very -good, but the quantity was small; and when he told her that it was ten -years old; "It is very little of its age," said she. And once, when -the question was asked at a certain banquet, why it is that crowns are -hung up about banqueting-rooms, she said, "Because they delight the -mind."[41] And once, when a slave, who had been flogged, was giving -himself airs as a young man towards her, and saying that he had been -often entangled, she pretended to look vexed; and when he asked her -the reason, "I am jealous of you," said she, "because you have been so -often smitten."[42] Once a very covetous lover of hers was coaxing her, -and saying to her, "You are the Venus of Praxiteles;" "And you," said -she, "are the Cupid of Phidias."[43] - -[Sidenote: COURTESANS.] - -50. And as I am aware that some of those men who have been involved -in the administration of affairs of state have mentioned courtesans, -either accusing or excusing them, I will enumerate some instances -of those who have done so. For Demosthenes, in his speech against -Androtion, mentions Sinope and Phanostrate; and respecting Sinope, -Herodicus the pupil of Crates says, in the sixth book of his treatise -on People mentioned in the Comic Poets, that she was called Abydus, -because she was an old woman. And Antiphanes mentions her in his -Arcadian, and in his Gardener, and in his Sempstress, and in his Female -Fisher, and in his Neottis. And Alexis mentions her in his Cleobuline, -and Callicrates speaks of her in his Moschion; and concerning -Phanostrate, Apollodorus, in his treatise on the Courtesans at Athens, -says that she was called Phtheiropyle, because she used to stand at the -door (πύλη) and hunt for lice (φθεῖρες). - -And in his oration against Aristagoras, Hyperides says—"And again you -have named, in the same manner, the animals called aphyæ." Now, aphyæ, -besides meaning anchovies, was also a nickname for some courtesans; -concerning whom the before-mentioned Apollodorus says—"Stagonium and -Amphis were two sisters, and they were called Aphyæ, because they were -white, and thin, and had large eyes." And Antiphanes, in his book on -Courtesans, says that Nicostratis was called Aphya for the same reason. -And the same Hyperides, in his speech against Mantitheus, who was being -prosecuted for an assault, speaks in the following manner respecting -Glycera—"Bringing with him Glycera the daughter of Thalassis in a -pair-horse chariot." But it is uncertain whether this is the same -Glycera who was the mistress of Harpalus; concerning whom Theopompus -speaks in his treatise on the Chian Epistle, saying that after the -death of Pythionica, Harpalus sent for Glycera to come to him from -Athens; and when she came, she lived in the palace which is at Tarsus, -and was honoured with royal honours by the populace, and was called -queen; and an edict was issued, forbidding any one to present Harpalus -with a crown, without at the same time presenting Glycera with another. -And at Rhossus, he went so far as to erect a brazen statue of her by -the side of his own statue. And Clitarchus has given the same account -in his History of Alexander. But the author of Agen, a satyric drama, -(whoever he was, whether it was Python of Catana, or king Alexander -himself,) says— - - And now they say that Harpalus has sent them - Unnumber'd sacks of corn, no fewer than - Those sent by Agen, and is made a citizen: - But this was Glycera's corn, and it may be - Ruin to them, and not a harlot's earnest. - -51. And Lysias, in his oration against Lais, if, indeed, the speech is -a genuine one, mentions these circumstances—"Philyra abandoned the -trade of a harlot when she was still quite young; and so did Scione, -and Hippaphesis, and Theoclea, and Psamathe, and Lagisca, and Anthea." -But perhaps, instead of Anthea, we ought to read Antea. For I do not -find any mention made by any one of a harlot named Anthea. But there is -a whole play named after Antea, by either Eunicus or Philyllius. And -the author of the oration against Neæra, whoever he was, also mentions -her. But in the oration against Philonides, who was being prosecuted -for an assault, Lysias, if at least it is a genuine speech of his, -mentions also a courtesan called Nais. And in his speech against Medon, -for perjury, he mentions one by the name of Anticyra; but this was only -a nickname given to a woman, whose real name was Hoia, as Antiphanes -informs us in his treatise on Courtesans, where he says that she was -called Anticyra,[44] because she was in the habit of drinking with -men who were crazy and mad; or else because she was at one time the -mistress of Nicostratus the physician, and he, when he died, left her a -great quantity of hellebore, and nothing else. Lycurgus, also, in his -oration against Leocrates, mentions a courtesan named Irenis, as being -the mistress of Leocrates. And Hyperides mentions Nico in his oration -against Patrocles. And we have already mentioned that she used to be -nicknamed the Goat, because she had ruined Thallus the innkeeper. And -that the goats are very fond of the young shoots of the olive (θάλλοι), -on which account the animal is never allowed to approach the Acropolis, -and is also never sacrificed to Minerva, is a fact which we shall -dilate upon hereafter. But Sophocles, in his play called The Shepherds, -mentions that this animal does browse upon the young shoots, speaking -as follows— - - For early in the morning, ere a man - Of all the folks about the stable saw me, - As I was bringing to the goat a thallus - Fresh pluck'd, I saw the army marching on - By the projecting headland. - -[Sidenote: COURTESANS.] - -Alexis also mentions Nannium, in his Tarentines, thus— - - But Nannium is mad for love of Bacchus,— - -jesting upon her as addicted to intoxication. And Menander, in his -false Hercules, says— - - Did he not try to wheedle Nannium? - -And Antiphanes, in his treatise on Courtesans, says—"Nannium was -nicknamed the Proscenium, because she had a beautiful face, and used -to wear very costly garments embroidered with gold, but when she -was undressed she was a very bad figure. And Corone was Nannium's -daughter, and she was nicknamed Tethe, from her exceedingly debauched -habits." Hyperides, in his oration against Patrocles, also speaks of -a female flute-player named Nemeas. And we may wonder how it was that -the Athenians permitted a courtesan to have such a name, which was -that of a most honourable and solemn festival. For not only those who -prostituted themselves, but all other slaves also were forbidden to -take such names as that, as Polemo tells us, in his treatise on the -Acropolis. - -52. The same Hyperides also mentions my Ocimum, as you call her, O -Cynulcus, in his second oration against Aristagoras, speaking thus—"As -Lais, who appears to have been superior in beauty to any woman who had -ever been seen, and Ocimum, and Metanira." And Nicostratus, a poet of -the middle comedy, mentions her also in his Pandrosus, where he says— - - Then go the same way to Aerope, - And bid her send some clothes immediately, - And brazen vessels, to fair Ocimum. - -And Menander, in his comedy called The Flatterer, gives the following -catalogue of courtesans— - - Chrysis, Corone, Ischas, and Anticyra, - And the most beautiful Nannarium,— - All these you had. - -And Philetærus, in his Female Hunter, says— - - Is not Cercope now extremely old, - Three thousand years at least? and is not Telesis, - Diopithes' ugly daughter, three times that? - And as for old Theolyte, no man - Alive can tell the date when she was born. - Then did not Lais persevere in her trade - Till the last day of her life? and Isthmias, - Neæra too, and Phila, grew quite rotten. - I need not mention all the Cossyphæ, - Galenæ, and Coronæ; nor will I - Say aught of Nais, as her teeth are gone. - -And Theophilus, in his Amateur of the Flute, says— - - Lest he should with disastrous shipwreck fall - Into Meconis, Lais, or Sisymbrion, - Or Barathrum, or Thallusa, or any other - With whom the panders bait their nets for youths, - Nannium, or Malthace. - -53. Now when Myrtilus had uttered all this with extreme volubility, he -added:—May no such disaster befal you, O philosophers, who even before -the rise of the sect called Voluptuaries, yourselves broke down the -wall of pleasure, as Eratosthenes somewhere or other expresses it. And -indeed I have now quoted enough of the smart sayings of the courtesans, -and I will pass on to another topic. And first of all, I will speak -of that most devoted lover of truth, Epicurus, who, never having been -initiated into the encyclic series of learning, used to say that -those were well off who applied themselves to philosophy in the same -way in which he did himself; and these were his words—"I praise and -congratulate you, my young man, because you have come over to the study -of philosophy unimbued with any system." On which account Timon styles -him— - - The most unletter'd schoolmaster alive. - -Now, had not this very Epicurus Leontium for his mistress, her, I mean, -who was so celebrated as a courtesan? But she did not cease to live as -a prostitute when she began to learn philosophy, but still prostituted -herself to the whole sect of Epicureans in the gardens, and to Epicurus -himself, in the most open manner; so that this great philosopher was -exceedingly fond of her, though he mentions this fact in his epistles -to Hermarchus. - -[Sidenote: COURTESANS.] - -54. But as for Lais of Hyccara—(and Hyccara is a city in Sicily, from -which place she came to Corinth, having been made a prisoner of war, -as Polemo relates in the sixth book of his History, addressed to -Timæus: and Aristippus was one of her lovers, and so was Demosthenes -the orator, and Diogenes the Cynic: and it was also said that the -Venus, which is at Corinth, and is called Melænis, appeared to her in -a dream, intimating to her by such an appearance that she would be -courted by many lovers of great wealth;)—Lais, I say, is mentioned by -Hyperides, in the second of his speeches against Aristagoras. And -Apelles the painter, having seen Lais while she was still a maiden, -drawing water at the fountain Pirene, and marvelling at her beauty, -took her with him on one occasion to a banquet of his friends. And when -his companions laughed at him because he had brought a maiden with him -to the party, instead of a courtesan, he said—"Do not wonder, for I -will show you that she is quite beautiful enough for future enjoyment -within three years." And a prediction of this sort was made by Socrates -also, respecting Theodote the Athenian, as Xenophon tells us in his -Memorabilia, for he used to say—"That she was very beautiful, and had -a bosom finely shaped beyond all description. And let us," said he, -"go and see the woman; for people cannot judge of beauty by hearsay." -But Lais was so beautiful, that painters used to come to her to copy -her bosom and her breasts. And Lais was a rival of Phryne, and had an -immense number of lovers, never caring whether they were rich or poor, -and never treating them with any insolence. - -55. And Aristippus every year used to spend whole days with her in -Ægina, at the festival of Neptune. And once, being reproached by his -servant, who said to him—"You give her such large sums of money, but -she admits Diogenes the Cynic for nothing:" he answered, "I give Lais a -great deal, that I myself may enjoy her, and not that no one else may." -And when Diogenes said, "Since you, O Aristippus, cohabit with a common -prostitute, either, therefore, become a Cynic yourself, as I am, or -else abandon her;" Aristippus answered him—"Does it appear to you, O -Diogenes, an absurd thing to live in a house where other men have lived -before you?" "Not at all," said he. "Well, then, does it appear to you -absurd to sail in a ship in which other men have sailed before you?" -"By no means," said he. "Well, then," replied Aristippus, "it is not a -bit more absurd to be in love with a woman with whom many men have been -in love already." - -And Nymphodorus the Syracusan, in his treatise on the People who -have been admired and eminent in Sicily, says that Lais was a native -of Hyccara, which he describes as a strong fortress in Sicily. But -Strattis, in his play entitled The Macedonians or Pausanias, says that -she was a Corinthian, in the following lines— - - _A._ Where do these damsels come from, and who are they? - _B._ At present they are come from Megara, - But they by birth are all Corinthians: - This one is Lais, who is so well known. - -And Timæus, in the thirteenth book of his History, says she came from -Hyccara, (using the word in the plural number;) as Polemo has stated, -where he says that she was murdered by some women in Thessaly, because -she was beloved by a Thessalian of the name of Pausanias; and that she -was beaten to death, out of envy and jealousy, by wooden footstools in -the temple of Venus; and that from this circumstance that temple is -called the temple of the impious Venus; and that her tomb is shown on -the banks of the Peneus, having on it an emblem of a stone water-ewer, -and this inscription— - - This is the tomb of Lais, to whose beauty, - Equal to that of heavenly goddesses, - The glorious and unconquer'd Greece did bow; - Love was her father, Corinth was her home, - Now in the rich Thessalian plain she lies;— - -so that those men talk nonsense who say that she was buried in Corinth, -near the Craneum. - -56. And did not Aristotle the Stagirite have a son named Nicomachus -by a courtesan named Herpyllis? and did he not live with her till his -death? as Hermippus informs us in the first book of his History of -Aristotle, saying that great care was taken of her in the philosopher's -will. And did not our admirable Plato love Archaianassa, a courtesan of -Colophon? so that he even composed this song in her honour:— - - My mistress is the fair Archaianassa - From Colophon, a damsel in whom Love - Sits on her very wrinkles irresistible. - Wretched are those, whom in the flower of youth, - When first she came across the sea, she met; - They must have been entirely consumed. - -[Sidenote: COURTESANS.] - -And did not Pericles the Olympian (as Clearchus tells us in the -first book of his treatise on Amatory Matters) throw all Greece into -confusion on account of Aspasia, not the younger one, but that one -who associated with the wise Socrates; and that, too, though he was a -man who had acquired such a vast reputation for wisdom and political -sagacity? But, indeed, Pericles was always a man much addicted -to amorous indulgences; and he cohabited even with his own son's -wife, as Stesimbrotus the Thasian informs us; and Stesimbrotus was -a contemporary of his, and had seen him, as he tells us in his book -entitled a Treatise on Themistocles, and Thucydides, and Pericles. -And Antisthenes, the pupil of Socrates, tells us that Pericles, being -in love with Aspasia, used to kiss her twice every day, once when he -entered her house, and once when he left it. And when she was impeached -for impiety, he himself spoke in her behalf, and shed more tears for -her sake than he did when his own property and his own life were -imperilled. Moreover, when Cimon had had an incestuous intrigue with -Elpinice, his sister, who was afterwards given in marriage to Callias, -and when he was banished, Pericles contrived his recall, exacting the -favours of Elpinice as his recompense. - -And Pythænetus, in the third book of his History of Ægina, says that -Periander fell violently in love with Melissa, the daughter of Procles -of Epidaurus, when he had seen her clothed in the Peloponnesian fashion -(for she had on no cloak, but a single tunic only, and was acting -as cup-bearer to the young men,) and he married her. And Tigris of -Leucadia was the mistress of Pyrrhus king of Epirus, who was the third -in descent from the Pyrrhus who invaded Italy; but Olympias, the young -man's mother, took her off by poison. - -57. And Ulpian, as if he had got some unexpected gain, while Myrtilus -was still speaking, said:—Do we say ὁ τίγρις in the masculine gender? -for I know that Philemon says this in his play called Neæra:— - - _A._ Just as Seleucus sent the tiger (τὴν τίγριν) here, - Which we have seen, so we in turn ought now - To send Seleucus back a beast from here. - _B._ Let's send him a trigeranum;[45] for that's - An animal not known much in those parts. - -And Myrtilus said to him:—Since you interrupted us when we were -making out a catalogue of women, not like the lists of Sosicrates the -Phanagorite, or like the catalogue of women of Nilænetus the Samian or -Abderitan (whichever was really his native country), I, digressing a -little, will turn to your question, my old Phœnix. Learn, then, that -Alexis, in his Pyraunus, has said τὸν τίγριν, using the word -in the masculine gender; and these are his words: - - Come, open quick the door; I have been here, - Though all unseen, walking some time,—a statue, - A millstone, and a seahorse, and a wall, - The tiger (ὁ τίγρις) of Seleucus. - -And I might quote other evidences of the fact, but I postpone them for -the present, while I finish my catalogue, as far as it comprehends the -beautiful women. - -58. For Clearchus speaks thus concerning Epaminondas: "Epaminondas the -Theban behaved with more dignity than these men did; but still there -was a want of dignity in the way in which he was induced to waver in -his sentiments in his association with women, as any one will admit -who considers his conduct with the wife of Lacon." But Hyperides the -orator, having driven his son Glaucippus out of his house, received -into it that most extravagant courtesan Myrrhina, and kept her in the -city; and he also kept Aristagora in the Piræus, and Phila at Eleusis, -whom he bought for a very large sum, and then emancipated; and after -that he made her his housekeeper, as Idomeneus relates. But, in his -oration in defence of Phryne, Hyperides confesses that he is in love -with the woman; and yet, before he had got cured of that love, he -introduced the above-mentioned Myrrhina into his house. - -59. Now Phryne was a native of Thespiæ; and being prosecuted by Euthias -on a capital charge, she was acquitted: on which account Euthias was -so indignant that he never instituted any prosecution afterwards, as -Hermippus tells us. But Hyperides, when pleading Phryne's cause, as he -did not succeed at all, but it was plain that the judges were about -to condemn her, brought her forth into the middle of the court, and, -tearing open her tunic and displaying her naked bosom, employed all -the end of his speech, with the highest oratorical art, to excite the -pity of her judges by the sight of her beauty, and inspired the judges -with a superstitious fear, so that they were so moved by pity as not -to be able to stand the idea of condemning to death "a prophetess and -priestess of Venus." And when she was acquitted, a decree was drawn -up in the following form: "That hereafter no orator should endeavour -to excite pity on behalf of anyone, and that no man or woman, when -impeached, shall have his or her case decided on while present." - -[Sidenote: COURTESANS.] - -But Phryne was a really beautiful woman, even in those parts of her -person which were not generally seen: on which account it was not easy -to see her naked; for she used to wear a tunic which covered her whole -person, and she never used the public baths. But on the solemn assembly -of the Eleusinian festival, and on the feast of the Posidonia, then -she laid aside her garments in the sight of all the assembled Greeks, -and having undone her hair, she went to bathe in the sea; and it was -from her that Apelles took his picture of the Venus Anadyomene; and -Praxiteles the statuary, who was a lover of hers, modelled the Cnidian -Venus from her body; and on the pedestal of his statue of Cupid, which -is placed below the stage in the theatre, he wrote the following -inscription:— - - Praxiteles has devoted earnest care - To representing all the love he felt, - Drawing his model from his inmost heart: - I gave myself to Phryne for her wages, - And now I no more charms employ, nor arrows, - Save those of earnest glances at my love. - -And he gave Phryne the choice of his statues, whether she chose to take -the Cupid, or the Satyrus which is in the street called the Tripods; -and she, having chosen the Cupid, consecrated it in the temple at -Thespiæ. And the people of her neighbourhood, having had a statue -made of Phryne herself, of solid gold, consecrated it in the temple -of Delphi, having had it placed on a pillar of Pentelican marble; and -the statue was made by Praxiteles. And when Crates the Cynic saw it, -he called it "a votive offering of the profligacy of Greece." And this -statue stood in the middle between that of Archidamus, king of the -Lacedæmonians, and that of Philip the son of Amyntas; and it bore this -inscription—"Phryne of Thespiæ, the daughter of Epicles," as we are -told by Alcetas, in the second book of his treatise on the Offerings at -Delphi. - -60. But Apollodorus, in his book on Courtesans, says that there were -two women named Phryne, one of whom was nicknamed Clausigelos,[46] -and the other Saperdium. But Herodicus, in the sixth book of his -Essay on People mentioned by the Comic Poets, says that the one who is -mentioned by the orators was called Sestos, because she sifted -(ἀποσήθω) and stripped bare all her lovers; and that the other was the -native of Thespiæ. But Phryne was exceedingly rich, and she offered to -build a wall round Thebes, if the Thebans would inscribe on the wall, -"Alexander destroyed this wall, but Phryne the courtesan restored it;" -as Callistratus states in his treatise on Courtesans. And Timocles the -comic poet, in his Neæra, has mentioned her riches (the passage has -been already cited); and so has Amphis, in his Curis. And Gryllion -was a parasite of Phryne's, though he was one of the judges of the -Areopagus; as also Satyrus, the Olynthian actor, was a parasite of -Pamphila. But Aristogiton, in his book against Phryne, says that her -proper name was Mnesarete; and I am aware that Diodorus Periegetes says -that the oration against her which is ascribed to Euthias, is really -the work of Anaximenes. But Posidippus the comic poet, in his Ephesian -Women, speaks in the following manner concerning her:— - - Before our time, the Thespian Phryne was - Far the most famous of all courtesans; - And even though you're later than her age, - Still you have heard of the trial which she stood. - She was accused on a capital charge - Before the Heliæa, being said - To have corrupted all the citizens; - But she besought the judges separately - With tears, and so just saved herself from judgment. - -61. And I would have you all to know that Democles, the orator, became -the father of Demeas, by a female flute-player who was a courtesan; and -once when he, Demeas, was giving himself airs in the tribune, Hyperides -stopped his mouth, saying, "Will not you be silent, young man? why, -you make more puffing than your mother did." And also Bion of the -Borysthenes, the philosopher, was the son of a Lacedæmonian courtesan -named Olympia; as Nicias the Nicæan informs us in his treatise called -the Successions of the Philosophers. And Sophocles the tragedian, -when he was an old man, was a lover of Theoris the courtesan; and -accordingly, supplicating the favour and assistance of Venus, he says— - -[Sidenote: COURTESANS.] - - Hear me now praying, goddess, nurse of youths, - And grant that this my love may scorn young men, - And their most feeble fancies and embraces; - And rather cling to grey-headed old men, - Whose minds are vigorous, though their limbs be weak. - -And these verses are some of those which are at times attributed to -Homer. But he mentions Theoris by name, speaking thus in one of his -plain choruses:— - - For dear to me Theoris is. - -And towards the end of his life, as Hegesander says, he was a lover -of the courtesan Archippa, and he left her the heiress of all his -property; but as Archippa cohabited with Sophocles, though he was very -old, Smicrines, her former lover, being asked by some one what Archippa -was doing, said very wittily, "Why, like the owls, she is sitting on -the tombs." - -62. But Isocrates also, the most modest of all the orators, had a -mistress named Metanira, who was very beautiful, as Lysias relates in -his Letters. But Demosthenes, in his oration against Neæra, says that -Metanira was the mistress of Lysias. And Lysias also was desperately -in love with Lagis the courtesan, whose panegyric Cephalus the orator -wrote, just as Alcidamas the Elæan, the pupil of Gorgias, himself -wrote a panegyric on the courtesan Nais. And, in his oration against -Philonides, who was under prosecution for an assault, (if, at least, -the oration be a genuine one,) Lysias says that Nais was the mistress -of Philonides, writing as follows:—"There is then a woman who is a -courtesan, Nais by name, whose keeper is Archias; but your friend -Philonides states himself to be in love with her." Aristophanes also -mentions her in his Gerytades, and perhaps also in his Plutus, where he -says— - - Is it not owing to you the greedy Lais - Does love Philonides? - -For perhaps here we ought to read Nais, and not Lais. But Hermippus, in -his Essay on Isocrates, says that Isocrates, when he was advancing in -years, took the courtesan Lagisca to his house, and had a daughter by -her. And Strattis speaks of her in these lines:— - - And while she still was in her bed, I saw - Isocrates' concubine, Lagisca, - Playing her tricks; and with her the flute-maker. - -And Lysias, in his speech against Lais, (if, at least, the oration be -a genuine one,) mentions her, giving a list of other courtesans also, -in the following words:—"Philyra indeed abandoned the trade of a -courtesan while she was still young; and Scione, and Hippaphesis, and -Theoclea, and Psamathe, and Lagisca, and Anthea, and Aristoclea, all -abandoned it also at an early age." - -63. But it is reported that Demosthenes the orator had children by -a courtesan; at all events he himself, in his speech about gold, -introduced his children before the court, in order to obtain pity by -their means, without their mother; although it was customary to bring -forward the wives of those who were on their trial; however, he did -this for shame's sake, hoping to avoid calumny. But this orator was -exceedingly addicted to amorous indulgences, as Idomeneus tells us. -Accordingly, being in love with a youth named Aristarchus, he once, -when he was intoxicated, insulted Nicodemus on his account, and struck -out his eyes. He is related also to have been very extravagant in his -table, and his followers, and in women. Therefore, his secretary once -said, "But what can any one say of Demosthenes? For everything that he -has thought of for a whole year, is all thrown into confusion by one -woman in one night." Accordingly, he is said to have received into his -house a youth named Cnosion, although he had a wife; and she, being -indignant at this, went herself and slept with Cnosion. - -[Sidenote: COURTESANS.] - -64. And Demetrius the king, the last of all Alexander's successors, had -a mistress named Myrrhina, a Samian courtesan; and in every respect -but the crown, he made her his partner in the kingdom, as Nicolaus of -Damascus tells us. And Ptolemy the son of Ptolemy Philadelphus the -king, who was governor of the garrison in Ephesus, had a mistress named -Irene. And she, when plots were laid against Ptolemy by the Thracians -at Ephesus, and when he fled to the temple of Diana, fled with him: and -when the conspirators had murdered him, Irene seizing hold of the bars -of the doors of the temple, sprinkled the altar with his blood till -they slew her also. And Sophron the governor of Ephesus had a mistress, -Danae, the daughter of Leontium the Epicurean, who was also a courtesan -herself. And by her means he was saved when a plot was laid against -him by Laodice, and Laodice was thrown down a precipice, as Phylarchus -relates in his twelfth book in these words: "Danae was a chosen -companion of Laodice, and was trusted by her with all her secrets; -and, being the daughter of that Leontium who had studied with Epicurus -the natural philosopher, and having been herself formerly the mistress -of Sophron, she, perceiving that Laodice was laying a plot to murder -Sophron, revealed the plot to Sophron by a sign. And he, understanding -the sign, and pretending to agree to what she was saying to him, -asked two days to deliberate on what he should do. And, when she had -agreed to that, he fled away by night to Ephesus. But Laodice, when -she learnt what had been done by Danae, threw her down a precipice, -discarding all recollection of their former friendship. And they say -that Danae, when she perceived the danger which was impending over her, -was interrogated by Laodice, and refused to give her any answer; but, -when she was dragged to the precipice, then she said, that "many people -justly despise the Deity, and they may justify themselves by my case, -who having saved a man who was to me as my husband, am requited in this -manner by the Deity. But Laodice, who murdered her husband, is thought -worthy of such honour." - -The same Phylarchus also speaks of Mysta, in his fourteenth book, in -these terms: "Mysta was the mistress of Seleucus the king, and when -Seleucus was defeated by the Galatæ, and was with difficulty able to -save himself by flight, she put off the robes of a queen which she -had been accustomed to wear, and assumed the garment of an ordinary -servant; and being taken prisoner, was carried away with the rest of -the captives. And being sold in the same manner as her handmaidens, she -came to Rhodes; and there, when she had revealed who she was, she was -sent back with great honour to Seleucus by the Rhodians." - -65. But Demetrius Phalereus being in love with Lampito, a courtesan -of Samos, was pleased when he himself was addressed as Lampito, as -Diyllus tells us; and he also had himself called Charitoblepharos.[47] -And Nicarete the courtesan was the mistress of Stephanus the orator; -and Metanira was the mistress of Lysias the sophist; and these women -were the slaves of Casius the Elean, with many other such, as Antea, -Stratola, Aristoclea, Phila, Isthmias, and Neæra. But Neæra was the -mistress of Stratoclides, and also of Xenoclides the poet, and of -Hipparchus the actor, and of Phrynion the Pæanian, who was the son of -Demon and the nephew of Demochares. And Phrynichus and Stephanus the -orator used to have Neæra in turn, each a day, since their friends had -so arbitrated the matter for them; and the daughter of Neæra, whose -name was Strymbela, and who was afterwards called Phano, Stephanus -gave (as if she had been his own daughter) in marriage to Phrastor of -Ægialea; as Demosthenes tells us in his oration against Neæra. And he -also speaks in the following manner about Sinope the courtesan: "And -you punished Archias the hierophant, when he was convicted before the -regular tribunals of behaving with impiety, and offering sacrifices -which were contrary to the laws of the nation. And he was accused also -of other things, and among them of having sacrificed a victim on the -festival of Ceres, which was offered by Sinope the courtesan, on the -altar which is in the court of the temple at Eleusis, though it is -against the law to sacrifice any victims on that day; and though, too, -it was no part of his duty to sacrifice at all, but it belonged to the -priestess to do so." - -66. Plangon the Milesian was also a celebrated courtesan; and she, -as she was most wonderfully beautiful, was beloved by a young man -of Colophon, who had a mistress already whose name was Bacchis. -Accordingly, when this young man began to address his solicitations -to Plangon, she, having heard of the beauty of Bacchis, and wishing -to make the young man abandon his love for her, when she was unable -to effect that, she required as the price of her favours the necklace -of Bacchis, which was very celebrated. And he, as he was exceedingly -in love, entreated Bacchis not to see him totally overwhelmed with -despair; and Bacchis, seeing the excited state of the young man, gave -him the necklace. And Plangon, when she saw the freedom from jealousy -which was exhibited by Bacchis, sent her back the necklace, but kept -the young man: and ever after Plangon and Bacchis were friends, loving -the young man in common; and the Ionians being amazed at this, as -Menetor tells us in his treatise concerning Offerings, gave Plangon the -name of Pasiphila.[48] And Archilochus mentions her in the following -lines:— - -[Sidenote: COURTESANS.] - - As a fig-tree planted on a lofty rock - Feeds many crows and jackdaws, so Pasiphila's - A willing entertainer of all strangers. - -That Menander the poet was a lover of Glycera, is notorious to -everybody; but still he was not well pleased with her. For when -Philemon was in love with a courtesan, and in one of his plays called -her "Excellent," Menander, in one of his plays, said, in contradiction -to this, that there was no courtesan who was good. - -67. And Harpalus the Macedonian, who robbed Alexander of vast sums of -money and then fled to Athens, being in love with Pythionica, spent an -immense deal of money on her; and she was a courtesan. And when she -died he erected a monument to her which cost him many talents. And -as he was carrying her out to burial, as Posidonius tells us in the -twenty-second book of his History, he had the body accompanied with -a band of the most eminent artists of all kinds, and with all sorts -of musical instruments and songs. And Dicæarchus, in his Essay on the -Descent to the Cave of Trophonius, says,—"And that same sort of thing -may happen to any one who goes to the city of the Athenians, and who -proceeds by the road leading from Eleusis, which is called the Sacred -Road; for, if he stops at that point from which he first gets a sight -of Athens, and of the temple, and of the citadel, he will see a tomb -built by the wayside, of such a size that there is none other near -which can be compared with it for magnitude. And at first, as would be -natural, he would pronounce it to be the tomb, beyond all question, of -Miltiades, or Cimon, or Pericles, or of some other of the great men -of Athens. And above all, he would feel sure that it had been erected -by the city at the public expense; or at all events by some public -decree; and then, again, when he heard it was the tomb of Pythionica -the courtesan, what must be his feelings?" - -And Theopompus also, in his letter to Alexander, speaking reproachfully -of the profligacy of Harpalus, says,—"But just consider and listen to -the truth, as you may hear from the people of Babylon, as to the manner -in which he treated Pythionica when she was dead; who was originally -the slave of Bacchis, the female flute-player. And Bacchis herself had -been the slave of Sinope the Thracian, who brought her establishment of -harlots from Ægina to Athens; so that she was not only trebly a slave, -but also trebly a harlot. He, however, erected two monuments to her at -an expense exceeding two hundred talents. And every one marvelled that -no one of all those who died in Cilicia, in defence of your dominions -and of the freedom of the Greeks, had had any tomb adorned for them -either by him or by any other of the governors of the state; but that -a tomb should be erected to Pythionica the courtesan, both in Athens -and in Babylon; and they have now stood a long time. For a man who -ventured to call himself a friend to you, has dared to consecrate a -temple and a spot of ground to a woman whom everybody knew to have been -common to every one who chose at the same fixed price, and to call both -the temple and the altar those of Pythionica Venus; and in so doing, -he despised also the vengeance of the Gods, and endeavoured to insult -the honours to which you are entitled." Philemon also mentions these -circumstances, in his comedy called the Babylonian, where he says— - - You shall be queen of Babylon if the Fates - Will but permit it. Sure you recollect - Pythionica and proud Harpalus. - -Alexis also mentions her in his Lyciscus. - -[Sidenote: COURTESANS.] - -68. But after the death of Pythionica, Harpalus sent for Glycera, and -she also was a courtesan, as Theopompus relates, when he says that -Harpalus issued an edict that no one should present him with a crown, -without at the same time paying a similar compliment to his prostitute; -and adds,—"He has also erected a brazen statue to Glycera in Rhossus of -Syria, where he intends to erect one of you, and another of himself. -And he has permitted her to dwell in the palace in Tarsus, and he -permits her to receive adoration from the people, and to bear the title -of Queen, and to be complimented with other presents, which are only -fit for your own mother and your own wife." And we have a testimony -coinciding with this from the author of the Satyric drama called Agen, -which was exhibited, on the occasion when the Dionysian festival was -celebrated on the banks of the river Hydaspes, by the author, whether -he was Pythen of Catana or Byzantium, or the king himself. And it was -exhibited when Harpalus was now flying to the sea-shore, after he had -revolted; and it mentions Pythionica as already dead; and Glycera, -as being with Harpalus, and as being the person who encouraged the -Athenians to receive presents from Harpalus. And the verses of the play -are as follows:— - - _A._ There is a pinnacle, where never birds - Have made their nests, where the long reeds do grow; - And on the left is the illustrious temple - Raised to a courtesan, which Pallides - Erected, but repenting of the deed, - Condemn'd himself for it to banishment. - And when some magi of the barbarians - Saw him oppressed with the stings of conscience, - They made him trust that they could raise again - The soul of Pythionica. - -And the author of the play calls Harpalus Pallides in this passage; but -in what follows, he speaks of him by his real name, saying— - - _B._ But I do wish to learn from you, since I - Dwell a long way from thence, what is the fate - At present of the land of Athens; and - How all its people fare? - _A._ Why, when they said - That they were slaves, they plenty had to eat, - But now they have raw vegetables only, - And fennel, and but little corn or meat. - _B._ I likewise hear that Harpalus has sent them - A quantity of corn no less than Agen, - And has been made a citizen of Athens. - That corn was Glycera's. But it is perhaps - To them a pledge of ruin, not of a courtesan. - -69. Naucratis also has produced some very celebrated courtesans of -exceeding beauty; for instance, Doricha, whom the beautiful Sappho, -as she became the mistress of her brother Charaxus, who had gone to -Naucratis on some mercantile business, accuses in her poetry of having -stripped Charaxus of a great deal of his property. But Herodotus calls -her Rhodopis, being evidently ignorant that Rhodopis and Doricha -were two different people; and it was Rhodopis who dedicated those -celebrated spits at Delphi, which Cratinus mentions in the following -lines— - - * * * * - -Posidippus also made this epigram on Doricha, although he had often -mentioned her in his Æthiopia, and this is the epigram— - - Here, Doricha, your bones have long been laid, - Here is your hair, and your well-scented robe: - You who once loved the elegant Charaxus, - And quaff'd with him the morning bowl of wine. - But Sappho's pages live, and still shall live, - In which is many a mention of your name, - Which still your native Naucratis shall cherish, - As long as any ship sails down the Nile. - -Archedice also was a native of Naucratis; and she was a courtesan of -great beauty. "For some how or other," as Herodotus says, "Naucratis is -in the habit of producing beautiful courtesans." - -70. There was also a certain courtesan named Sappho, a native of -Eresus, who was in love with the beautiful Phaon, and she was very -celebrated, as Nymphis relates in his Voyage round Asia. But Nicarete -of Megara, who was a courtesan, was not a woman of ignoble birth, but -she was born of free parents, and was very well calculated to excite -affection by reason of her accomplishments, and she was a pupil of -Stilpon the philosopher. - -There was also Bilisticha the Argive, who was a very celebrated -courtesan, and who traced her descent back to the Atridæ, as those -historians relate who have written the history of the affairs of -Argolis. There was also a courtesan named Leæna, whose name is very -celebrated, and she was the mistress of Harmodius, who slew the tyrant. -And she, being tortured by command of Hippias the tyrant, died under -the torture without having said a word. Stratocles the orator also -had for his mistress a courtesan whose name was Leme,[49] and who was -nicknamed Parorama, because she used to let whoever chose come to her -for two drachmas, as Gorgias says in his treatise on Courtesans. - -[Sidenote: COURTESANS.] - -Now though Myrtilus appeared to be intending to say no more after -this, he resumed his subject, and said:—But I was nearly forgetting, -my friends, to tell you of the Lyda of Antimachus, and also of her -namesake Lyda, who was also a courtesan and the mistress of Lamynthius -the Milesian. For each of these poets, as Clearchus tells us in his -Tales of Love, being inflamed with love for the barbarian Lyde, wrote -poems, the one in elegiac, and the other in lyric verse, and they both -entitled their poems "Lyde." I omitted also to mention the female -flute-player Nanno, the mistress of Mimnermus, and Leontium, the -mistress of Hermesianax of Colophon. For he inscribed with her name, as -she was his mistress, three books of elegiac poetry, in the third of -which he gives a catalogue of things relating to Love; speaking in the -following manner:— - -71. - - You know, too, how Œager's much-loved son, - Skilfully playing on the Thracian harp, - Brought back from hell his dear Agriope, - And sail'd across th' inhospitable land - Where Charon drags down in his common boat - The souls of all the dead; and far resounds - The marshy stream slow creeping through the reeds - That line the death-like banks. But Orpheus dared - With fearless soul to pass that lonely wave, - Striking his harp with well-accustom'd hand. - And with his lay he moved the pitiless gods, - And various monsters of unfeeling hell. - He raised a placid smile beneath the brows - Of grim Cocytus; he subdued the glance - So pitiless of the fierce, implacable dog, - Who sharpen'd in the flames his fearful bark, - Whose eye did glare with fire, and whose heads - With triple brows struck fear on all who saw. - He sang, and moved these mighty sovereigns; - So that Agriope once again did breathe - The breath of life. Nor did the son of Mene, - Friend of the Graces, the sweet-voiced Musæus, - Leave his Antiope without due honour, - Who, amid the virgins sought by many suitors - In holiest Eleusis' sacred soil, - Sang the loud joyful song of secret oracles, - Priestess of Rharian[50] Ceres, warning men. - And her renown to Pluto's realms extends. - Nor did these bards alone feel Cupid's sway; - The ancient bard, leaving Bœotia's halls, - Hesiod, the keeper of all kinds of learning, - Came to fair Ascra's Heliconian village, - Where long he sought Eoia's wayward love; - Much he endured, and many books he wrote, - The maid the inspiring subject of his song. - And that great poet whom Jove's Fate protects, - Sweetest of all the votaries of the muse, - Immortal Homer, sought the rocky isle - Of Ithaca, moved by love for all the virtue - And beauty of the chaste Penelope. - Much for her sake he suffer'd; then he sought - A barren isle far from his native land, - And wept the race of Icarus, and of Amyclus - And Sparta, moved by his own woes' remembrances. - Who has not heard of sweet Mimnermus' fame; - Parent of plaintive elegiac verses, - Which to his lyre in sweetest sounds he sang? - Much did he suffer, burning with the love - Of cruel Nanno; and full oft inflamed - With ardent passion, did he feast with her, - Breathing his love to his melodious pipe; - And to his hate of fierce Hermobius - And Pherecles, tuneful utterance he gave. - Antimachus, too, felt the flame inspired - By Lydian Lyde; and he sought the stream - Of golden-waved Pactolus, where he laid - His lost love underneath the tearless earth, - And weeping, went his way to Colophon; - And with his wailing thus sweet volumes fill'd, - Shunning all toil or other occupation. - How many festive parties frequent rang - With the fond love of Lesbian Alcæus, - Who sang the praises of the amorous Sappho, - And grieved his Teian[51] rival, breathing songs - Such as the nightingale would gladly imitate; - For the divine Anacreon also sought - To win the heart of the sacred poetess, - Chief ornament of all the Lesbian bands; - And so he roved about, now leaving Samos, - Now parting from his own enslavèd land, - Parent of vines, to wine-producing Lesbos; - And often he beheld Cape Lectum there, - Across th' Æolian wave. But greatest of all, - The Attic bee[52] oft left its rugged hill, - Singing in tragic choruses divine, - Bacchus and Love * * - - * * * * * - - I tell, besides, how that too cautious man, - Who earn'd deserved hate from every woman, - Stricken by a random shot, did not escape - Nocturnal pangs of Love; but wander'd o'er - The Macedonian hills and valleys green, - Smitten with love for fair Argea, who - Kept Archelaus' house, till the angry god - Found a fit death for cold Euripides, - Striving with hungry hounds in vain for life. - Then there's the man whom, mid Cythera's rocks, - The Muses rear'd, a faithful worshipper - Of Bacchus and the flute, Philoxenus: - Well all men know by what fierce passion moved - He to this city came; for all have heard - His praise of Galatea, which he sang - Amid the sheepfolds. And you likewise know - The bard to whom the citizens of Cos - A brazen statue raised to do him honour, - And who oft sang the praises of his Battis, - Sitting beneath a plane-tree's shade, Philetas; - In verses that no time shall e'er destroy. - Nor do those men whose lot in life is hard, - Seeking the secret paths of high philosophy, - Or those whom logic's mazes hold in chains, - Or that laborious eloquence of words, - Shun the sharp struggle and sweet strife of Love; - But willing, follow his triumphant car. - Long did the charms of fair Theano bind - The Samian Pythagoras, who laid bare - The tortuous mysteries of geometry; - Who all the mazes of the sphere unfolded, - And knew the laws which regulate the world, - The atmosphere which doth surround the world, - And motions of the sun, and moon, and stars. - Nor did the wisest of all mortal men, - Great Socrates, escape the fierce contagion, - But yielded to the fiery might of Venus, - And to the fascinations of the sex, - Laying his cares down at Aspasia's feet; - And though all doubts of nature he could solve, - He found no refuge from the pursuit of Love. - Love, too, did draw within the narrow Isthmus - The Cyrenean sage: and winning Lais, - With her resistless charms, subdued and bound - Wise Aristippus, who philosophy - Deserted, and preferr'd a trifling life. - -[Sidenote: COURTESANS.] - -72. But in this Hermesianax is mistaken when he represents Sappho and -Anacreon as contemporaries. For the one lived in the time of Cyrus and -Polycrates; but Sappho lived in the reign of Alyattes, the father of -Crœsus. But Chameleon, in his treatise on Sappho, does assert that some -people say that these verses were made upon her by Anacreon— - - Love, the golden-haired god, - Struck me with his purple ball, - And with his many wiles doth seize - And challenge me to sport with him. - But she—and she from Lesbos comes, - That populous and wealthy isle— - Laughs at my hair and calls it grey, - And will prefer a younger lover. - -And he says, too, that Sappho says this to him— - - You, O my golden-throned muse, - Did surely dictate that sweet hymn, - Which the noble Teian bard, - From the fair and fertile isle, - Chief muse of lovely womanhood, - Sang with his dulcet voice. - -But it is plain enough in reality that this piece of poetry is not -Sappho's. And I think myself that Hermesianax is joking concerning the -love of Anacreon and Sappho. For Diphilus the comic poet, in his play -called Sappho, has represented Archilochus and Hipponax as the lovers -of Sappho. - -Now it appears to me, my friends, that I have displayed some diligence -in getting up this amorous catalogue for you, as I myself am not a -person so mad about love as Cynulcus, with his calumnious spirit, has -represented me. I confess, indeed, that I am amorous, but I do deny -that I am frantic on the subject. - - And why should I dilate upon my sorrows, - When I may hide them all in night and silence? - -as Æschylus the Alexandrian has said in his Amphitryon. And this is the -same Æschylus who composed the Messenian poems—a man entirely without -any education. - -[Sidenote: LOVE.] - -73. Therefore I, considering that Love is a mighty and most powerful -deity, and that the Golden Venus is so too, recollect the verses of -Euripides on the subject, and say— - - Dost thou not see how great a deity - Resistless Venus is? No tongue can tell, - No calculation can arrive at all - Her power, or her dominions' vast extent; - She nourishes you and me and all mankind, - And I can prove this, not in words alone, - But facts will show the might of this fair goddess. - The earth loves rain when the parch'd plains are dry, - And lose their glad fertility of yield - From want of moisture. Then the ample heaven, - When fill'd with rain, and moved by Venus' power, - Loves to descend to anxious earth's embrace; - Then when these two are join'd in tender love - They are the parents of all fruits to us, - They bring them forth, they cherish them; and so - The race of man both lives and flourishes. - -And that most magnificent poet Æschylus, in his Danaides, introduces -Venus herself speaking thus— - - Then, too, the earth feels love, and longs for wedlock, - And rain, descending from the amorous air, - Impregnates his desiring mate; and she - Brings forth delicious food for mortal man,— - Herds of fat sheep, and corn, the gift of Ceres; - The trees love moisture, too, and rain descends - T' indulge their longings, I alone the cause. - -74. And again, in the Hippolytus[53] of Euripides, Venus says— - - And all who dwell to th' eastward of the sea, - And the Atlantic waves, all who behold - The beams of the rising and the setting sun, - Know that I favour those who honour me, - And crush all those who boast themselves against me. - -And, therefore, in the case of a young man who had every other -imaginable virtue, this one fault alone, that he did not honour Venus, -was the cause of his destruction. And neither Diana, who loved him -exceedingly, nor any other of the gods or demi-gods could defend him; -and accordingly, in the words of the same poet,— - - Whoe'er denies that Love's the only god,[54] - Is foolish, ignorant of all that's true, - And knows not him who is the greatest deity - Acknowledged by all nations. - -And the wise Anacreon, who is in everybody's mouth, is always -celebrating love. And, accordingly, the admirable Critias also speaks -of him in the following manner:— - - Teos brought forth, a source of pride to Greece, - The sweet Anacreon, who with sweet notes twined - A wreath of tuneful song in woman's praise, - The choicest ornament of revelling feasts, - The most seductive charm; a match for flutes' - Or pipes' shrill aid, or softly moving lyre: - O Teian bard, your fame shall never die; - Age shall not touch it; while the willing slave - Mingles the wine and water in the bowl, - And fills the welcome goblet for the guests; - While female hands, with many twinkling feet, - Lead their glad nightly dance; while many drops, - Daughters of these glad cups, great Bacchus' juice, - Fall with good omen on the cottabus dish. - -75. But Archytas the Harmonist, as Chamæleon calls him, says that -Alcman was the original poet of amatory songs, and that he was the -first poet to introduce melodies inciting to lawless indulgence, ... -being, with respect to women.... On which account he says in one of his -odes— - - But Love again, so Venus wills, - Descends into my heart, - And with his gentle dew refreshes me. - -He says also that he was in a moderate degree in love with -Megalostrate, who was a poetess, and who was able to allure lovers to -her by the charms of her conversation. And he speaks thus concerning -her— - - This gift, by the sweet Muse inspired, - That lovely damsel gave, - The golden-hair'd Megalostrate. - -And Stesichorus, who was in no moderate degree given to amorous -pursuits, composed many poems of this kind; which in ancient times were -called παιδιὰ and παιδικά. And, in fact, there was such emulation about -composing poems of this sort, and so far was any one from thinking -lightly of the amatory poets, that Æschylus, who was a very great poet, -and Sophocles, too, introduced the subject of the loves of men on the -stage in their tragedies: the one describing the love of Achilles for -Patroclus, and the other, in his Niobe, the mutual love of her sons (on -which account some men have given an ill name to that tragedy); and all -such passages as those are very agreeable to the spectators. - -76. Ibycus, too, of Rhegium, speaks loudly as follows— - - In early spring the gold Cydonian apples, - Water'd by streams from ever-flowing rivers, - Where the pure garden of the Virgins is, - And the young grapes, growing beneath the shade - Of ample branches, flourish and increase: - But Love, who never rests, gives me no shade, - Nor any recruiting dew; but like the wind, - Fierce rushing from the north, with rapid fire, - Urged on by Venus, with its maddening drought - Burns up my heart, and from my earliest youth, - Rules o'er my soul with fierce dominion. - -[Sidenote: LOVE.] - -And Pindar, who was of an exceedingly amorous disposition, says— - - Oh may it ever be to me to love, - And to indulge my love, remote from fear; - And do not thou, my mind, pursue a chase - Beyond the present number of your years. - -On which account Timon, in his Silli, says— - - There is a time to love, a time to wed, - A time to leave off loving; - -and adds that it is not well to wait until some one else shall say, in -the words of this same philosopher— - - When this man ought to set (δύνειν) he now begins - To follow pleasure (ἡδίνεσθαι). - -Pindar also mentions Theoxenus of Tenedos, who was much beloved by him; -and what does he say about him?— - - And now (for seasonable is the time) - You ought, my soul, to pluck the flowers of love, - Which suit your age. - And he who, looking on the brilliant light that beams - From the sweet countenance of Theoxenus, - Is not subdued by love, - Must have a dark discolour'd heart, - Of adamant or iron made, - And harden'd long in the smith's glowing furnace. - That man is scorn'd by bright-eyed Venus. - Or else he's poor, and care doth fill his breast; - Or else beneath some female insolence - He withers, and so drags on an anxious life: - But I, like comb of wily bees, - Melt under Venus's warm rays, - And waste away while I behold - The budding graces of the youth I love. - Surely at Tenedos, persuasion soft, - And every grace, - Abides in the lovely son of wise Agesilas. - -77. And many men used to be as fond of having boys for their favourites -as women for their mistresses. And this was a frequent fashion in -many very well regulated cities of Greece. Accordingly, the Cretans, -as I have said before, and the Chalcidians in Eubœa, were very much -addicted to the custom of having boy-favourites. Therefore Echemenes, -in his History of Crete, says that it was not Jupiter who carried off -Ganymede, but Minos. But the before-mentioned Chalcidians say that -Ganymede was carried off from them by Jupiter; and they show the -spot, which they call Harpagius;[55] and it is a place which produces -extraordinary myrtles. And Minos abandoned his enmity to the Athenians, -(although it had originated in consequence of the death of his son, out -of his love for Theseus: and he gave his daughter Phædra to him for -his wife,) as Zenis, or Zeneus, the Chian, tells us in his treatise on -Country. - -78. But Hieronymus the Peripatetic says that the ancients were -anxious to encourage the practice of having boy-favourites, because -the vigorous disposition of youths, and the confidence engendered by -their association with each other, has often led to the overthrow of -tyrannies. For in the presence of his favourite, a man would choose to -do anything rather than to get the character of a coward. And this was -proved in practice in the case of the Sacred Band, as it was called, -which was established at Thebes by Epaminondas. And the death of the -Pisistratidæ was brought about by Harmodius and Aristogiton; and at -Agrigentum in Sicily, the mutual love of Chariton and Melanippus -produced a similar result, as we are told by Heraclides of Pontus, in -his treatise on Amatory Matters. For Melanippus and Chariton, being -informed against as plotting against Phalaris, and being put to the -torture in order to compel them to reveal their accomplices, not only -did not betray them, but even made Phalaris himself pity them, on -account of the tortures which they had undergone, so that he dismissed -them with great praise. On which account Apollo, being pleased at -this conduct, gave Phalaris a respite from death; declaring this to -the men who consulted the Pythian priestess as to how they might best -attack him. He also gave them an oracle respecting Chariton, putting -the Pentameter before the Hexameter, in the same way as afterwards -Dionysius the Athenian did, who was nicknamed the Brazen, in his -Elegies; and the oracle runs as follows— - - Happy were Chariton and Melanippus, - Authors of heavenly love to many men. - -[Sidenote: LOVE.] - -The circumstances, too, that happened to Cratinus the Athenian, are -very notorious. For he, being a very beautiful boy, at the time when -Epimenides was purifying Attica by human sacrifices, on account of -some old pollution, as Neanthes of Cyzicus relates in the second book -of his treatise on Sacrifices, willingly gave himself up to secure -the safety of the woman who had brought him up. And after his death, -Apollodorus, his friend, also devoted himself to death, and so the -calamities of the country were terminated. And owing to favouritism of -this kind, the tyrants (for friendships of this sort were very adverse -to their interests) altogether forbad the fashion of making favourites -of boys, and wholly abolished it. And some of them even burnt down -and rased to the ground the palæstræ, considering them as fortresses -hostile to their own citadels; as, for instance, Polycrates the tyrant -of Samos did. - -79. But among the Spartans, as Agnon the Academic philosopher tells us, -girls and boys are all treated in the same way before marriage: for the -great lawgiver Solon has said— - - Admiring pretty legs and rosy lips;— - -as Æschylus and Sophocles have openly made similar statements; the one -saying, in the Myrmidons— - - You paid not due respect to modesty, - Led by your passion for too frequent kisses;— - -and the other, in his Colchian Women, speaking of Ganymede, says— - - Inflaming with his beauty mighty Jove. - -But I am not ignorant that the stories which are told about Cratinus -and Aristodemus are stated by Polemo Periegetes, in his Replies to -Neanthes, to be all mere inventions. But you, O Cynulcus, believe that -all these stories are true, let them be ever so false. And you take -the greatest pleasure in all such poems as turn on boys and favourites -of that kind; while the fashion of making favourites of boys was first -introduced among the Grecians from Crete, as Timæus informs us. But -others say that Laius was the originator of this custom, when he was -received in hospitality by Pelops; and that he took a great fancy to -his son, Chrysippus, whom he put into his chariot and carried off, and -fled with to Thebes. But Praxilla the Sicyonian says that Chrysippus -was carried off by Jupiter. And the Celtæ, too, although they have the -most beautiful women of all the barbarians, still make great favourites -of boys.... And the Persians, according to the statement of Herodotus, -learnt from the Greeks to adopt this fashion. - -80. Alexander the king was also very much in the habit of giving -in to this fashion. Accordingly, Dicæarchus, in his treatise on the -Sacrifice at Troy, says that he was so much under the influence of -Bagoas the eunuch, that he embraced him in the sight of the whole -theatre; and that when the whole theatre shouted in approval of the -action, he repeated it. And Carystius, in his Historic Commentaries, -says,—"Charon the Chalcidian had a boy of great beauty, who was a -great favourite of his: but when Alexander, on one occasion, at a great -entertainment given by Craterus, praised this boy very much, Charon -bade the boy go and salute Alexander: and he said, 'Not so, for he will -not please me so much as he will vex you.' For though the king was of a -very amorous disposition, still he was at all times sufficiently master -of himself to have a due regard to decorum, and to the preservation of -appearances. And in the same spirit, when he had taken as prisoners -the daughters of Darius, and his wife, who was of extraordinary -beauty, he not only abstained from offering them any insult, but he -took care never to let them feel that they were prisoners at all; but -ordered them to be treated in every respect, and to be supplied with -everything, just as if Darius had still been in his palace; on which -account, Darius, when he heard of this conduct, raised his hands to the -Sun and prayed that either he might be king, or Alexander." - -But Ibycus states that Talus was a great favourite of Rhadamanthus the -Just. And Diotimus, in his Heraclea, says that Eurystheus was a great -favourite of Hercules, on which account he willingly endured all his -labours for his sake. And it is said that Argynnus was a favourite of -Agamemnon; and that they first became acquainted from Agamemnon seeing -Argynnus bathing in the Cephisus. And afterwards, when he was drowned -in this river, (for he was continually bathing in it,) Agamemnon -buried him, and raised a temple on the spot to Venus Argynnis. But -Licymnius of Chios, in his Dithyrambics, says that it was Hymenæus -of whom Argynnus was a favourite. And Aristocles the harp-player was -a favourite of King Antigonus: and Antigonus the Carystian, in his -Life of Zeno, writes of him in the following terms:—"Antigonus the -king used often to go to sup with Zeno; and once, as he was returning -by daylight from some entertainment, he went to Zeno's house, and -persuaded him to go with him to sup with Aristocles the harp-player, -who was an excessive favourite of the king's." - -[Sidenote: LOVE.] - -81. Sophocles, too, had a great fancy for having boy-favourites, equal -to the addiction of Euripides for women. And accordingly, Ion the poet, -in his book on the Arrival of Illustrious Men in the Island of Chios, -writes thus:—"I met Sophocles the poet in Chios, when he was sailing -to Lesbos as the general: he was a man very pleasant over his wine, and -very witty. And when Hermesilaus, who was connected with him by ancient -ties of hospitality, and who was also the proxenus[56] of the Athenians, -entertained him, the boy who was mixing the wine was standing by the -fire, being a boy of a very beautiful complexion, but made red by the -fire: so Sophocles called him and said, 'Do you wish me to drink with -pleasure?' and when he said that he did, he said, 'Well, then, bring -me the cup, and take it away again in a leisurely manner.' And as the -boy blushed all the more at this, Sophocles said to the guest who was -sitting next to him, 'How well did Phrynichus speak when he said— - - The light of love doth shine in purple cheeks. - -And a man from Eretria, or from Erythræ, who was a schoolmaster, -answered him,—'You are a great man in poetry, O Sophocles; but still -Phrynichus did not say well when he called purple cheeks a mark of -beauty. For if a painter were to cover the cheeks of this boy with -purple paint he would not be beautiful at all. And so it is not well to -compare what is beautiful with what is not so.' And on this Sophocles, -laughing at the Eretrian, said,—'Then, my friend, I suppose you are -not pleased with the line in Simonides which is generally considered -among the Greeks to be a beautiful one— - - The maid pour'd forth a gentle voice - From out her purple mouth.[57] - -And you do not either like the poet who spoke of the golden-haired -Apollo; for if a painter were to represent the hair of the god as -actually golden, and not black, the picture would be all the worse. Nor -do you approve of the poet who spoke of rosy-fingered.[58] For if any -one were to dip his fingers in rosy-coloured paint he would make his -hands like those of a purple-dyer, and not of a pretty woman.' And when -they all laughed at this, the Eretrian was checked by the reproof; and -Sophocles again turned to pursue the conversation with the boy; for he -asked him, as he was brushing away the straws from the cup with his -little finger, whether he saw any straws: and when he said that he did, -he said, 'Blow them away, then, that you may not dirty your fingers.' -And when he brought his face near the cup he held the cup nearer to his -own mouth, so as to bring his own head nearer to the head of the boy. -And when he was very near he took him by the hand and kissed him. And -when all clapped their hands, laughing and shouting out, to see how -well he had taken the boy in, he said, 'I, my friends, am meditating -on the art of generalship, since Pericles has said that I know how to -compose poetry, but not how to be a general; now has not this stratagem -of mine succeeded perfectly?' And he both said and did many things of -this kind in a witty manner, drinking and giving himself up to mirth: -but as to political affairs he was not able nor energetic in them, but -behaved as any other virtuous Athenian might have done. - -[Sidenote: LOVE.] - -82. And Hieronymus of Rhodes, in his Historic Commentaries, says that -Sophocles was not always so moderate, but that he at times committed -greater excesses, and gave Euripides a handle to reproach him, as -bringing himself into disrepute by his excessive intemperance. - -83. And Theopompus, in his treatise on the Treasures of which the -Temple at Delphi was plundered, says that "Asopichus, being a favourite -of Epaminondas, had the trophy of Leuctra represented in relief on his -shield, and that he encountered danger with extraordinary gallantry; -and that this shield is consecrated at Delphi, in the portico." And -in the same treatise, Theopompus further alleges that "Phayllus, the -tyrant of Phocis, was extremely addicted to women; but that Onomarchus -used to select boys as his favourites: and that he had a favourite, -the son of Pythodorus the Sicyonian, to whom, when he came to Delphi -to devote his hair to the god (and he was a youth of great beauty), -Onomarchus gave the offerings of the Sybarites—four golden combs. -And Phayllus gave to the daughter of Diniades, who was a female -flute-player, a Bromiadian,[59] a silver goblet of the Phocæans, and a -golden crown of ivy-leaves, the offering of the Peparethians. And," he -says, "she was about to play the flute at the Pythian games, if she had -not been hindered by the populace. - -"Onomarchus also gave," as he says, "to his favourite Lycolas, and to -Physcidas the son of Tricholaus (who was very handsome), a crown of -laurel, the offering of the Ephesians. This boy was brought also to -Philip by his father, but was dismissed without any favour. Onomarchus -also gave to Damippus, the son of Epilycus of Amphipolis, who was a -youth of great beauty, a present which had been consecrated to the god -by Plisthenes. - -"And Philomelus gave to Pharsalia, a dancing-woman from Thessaly, -a golden crown of laurel-leaves, which had been offered by the -Lampsacenes. But Pharsalia herself was afterwards torn to pieces at -Metapontum, by the soothsayers, in the market-place, on the occasion -of a voice coming forth out of the brazen laurel which the people -of Metapontum had set up at the time when Aristeas of Proconnesus -was sojourning among them, on his return, as he stated, from the -Hyperboreans, the first moment that she was seen entering the -market-place. And when men afterwards inquired into the reason for this -violence, she was found to have been put to death on account of this -crown which belonged to the god." - -84. Now I warn you, O philosophers, who indulge in unnatural passions, -and who treat the great goddess Venus with impiety, to beware, lest -you be destroyed in the same manner. For boys are only handsome, as -Glycera the courtesan said, while they are like women: at least, this -is the saying attributed to her by Clearchus. But my opinion is that -the conduct of Cleonymus the Spartan was in strict conformity with -nature, who was the first man to take such hostages as he took from -the Metapontines—namely, two hundred of their most respectable and -beautiful virgins; as is related by Duris the Samian, in the third book -of his History of Agathocles. And I too, as is said by Epicrates in his -Antilais, - - Have learnt by heart completely all the songs - Breathing of love which sweetest Sappho sang, - Or the Lamynthian Cleomenes. - -But you, my philosophical friends, even when you are in love with -women . . . as Clearchus says. For a bull was excited by the sight of -the brazen cow at Pirene: and in a picture that existed of a bitch, -and a pigeon, and a goose; and a gander came up to the goose, and a -dog to the bitch, and a male pigeon to the pigeon, and not one of them -discovered the deception till they got close to them; but when they -got near enough to touch them, they desisted; just as Clisophus the -Salymbrian did. For he fell in love with a statue of Parian marble -that then was at Samos, and shut himself up in the temple to gratify -his affection; but when he found that he could make no impression on -the coldness and unimpressibility of the stone, then he discarded his -passion. And Alexis the poet mentions this circumstance in his drama -entitled The Picture, where he says— - - And such another circumstance, they say, - Took place in Samos: there a man did fall - In love with a fair maiden wrought in marble, - And shut himself up with her in the temple. - -And Philemon mentions the same fact, and says— - - But once a man, 'tis said, did fall, at Samos, - In love with a marble woman; and he went - And shut himself up with her in the temple. - -[Sidenote: LOVE.] - -But the statue spoken of is the work of Ctesicles; as Adæus of Mitylene -tells us in his treatise on Statuaries. And Polemo, or whoever the -author of the book called Helladicus is, says—"At Delphi, in the -museum of the pictures, there are two boys wrought in marble; one of -which, the Delphians say, was so fallen in love with by some one who -came to see it, that he made love to it, and shut himself up with -it, and presented it with a crown; but when he was detected, the god -ordered the Delphians, who consulted his oracle with reference to the -subject, to dismiss him freely, for that he had given him a handsome -reward. - -85. And even brute beasts have fallen in love with men: for there was -a cock who took a fancy to a man of the name of Secundus, a cup-bearer -of the king; and the cock was nicknamed the Centaur. But this Secundus -was a slave of Nicomedes the king of Bithynia; as Nicander informs us -in the sixth book of his essay on the Revolutions of Fortune. And, -at Ægium, a goose took a fancy to a boy; as Clearchus relates in the -first book of his Amatory Anecdotes. And Theophrastus, in his essay -on Love, says that the name of this boy was Amphilochus, and that he -was a native of Olenus. And Hermeas the son of Hermodorus, who was a -Samian by birth, says that a goose also took a fancy to Lacydes the -philosopher. And in Leucadia (according to a story told by Clearchus), -a peacock fell so in love with a maiden there, that when she died, the -bird died too. There is a story also that, at Iasus, a dolphin took a -fancy to a boy (and this story is told by Duris, in the ninth book of -his History); and the subject of that book is the history of Alexander, -and the historian's words are these: "He likewise sent for the boy from -Iasus. For near Iasus there was a boy whose name was Dionysius, and he -once, when leaving the palæstra with the rest of the boys, went down to -the sea and bathed; and a dolphin came forward out of the deep water to -meet him, and taking him on his back, swam away with him a considerable -distance into the open sea, and then brought him back again to -land." But the dolphin is an animal which is very fond of men, and -very intelligent, and one very susceptible of gratitude. Accordingly -Phylarchus, in his twelfth book, says—"Coiranus the Milesian, when he -saw some fishermen who had caught a dolphin in a net, and who were -about to cut it up, gave them some money and bought the fish, and took -it down and put it back in the sea again. And after this it happened to -him to be shipwrecked near Myconos, and while every one else perished, -Coiranus alone was saved by a dolphin. And when, at last, he died of -old age in his native country, as it so happened that his funeral -procession passed along the sea-shore close to Miletus, a great shoal -of dolphins appeared on that day in the harbour, keeping only a very -little distance from those who were attending the funeral of Coiranus, -as if they also were joining in the procession and sharing in their -grief." - -The same Phylarchus also relates, in the twentieth book of his History, -the great affection which was once displayed by an elephant for a boy. -And his words are these: "But there was a female elephant kept with -this elephant, and the name of the female elephant was Nicæa; and to -her the wife of the king of India, when dying, entrusted her child, -which was just a month old. And when the woman did die, the affection -for the child displayed by the beast was most extraordinary; for it -could not endure the child to be away; and whenever it did not see him, -it was out of spirits. And so, whenever the nurse fed the infant with -milk, she placed it in its cradle between the feet of the beast; and if -she had not done so, the elephant would not take any food; and after -this, it would take whatever reeds and grass there were near, and, -while the child was sleeping, beat away the flies with the bundle. And -whenever the child wept, it would rock the cradle with its trunk, and -lull it to sleep. And very often the male elephant did the same." - -[Sidenote: LOVE.] - -86. But you, O philosophers, are far fiercer than dolphins and -elephants, and are also much more untameable; although Persæus the -Cittiæan, in his Recollections of Banquets, says loudly,—"It is a very -consistent subject of conversation at drinking parties for men to -talk of amatory matters; for we are naturally inclined to such topics -after drinking. And at those times we should praise those who indulge -in that kind of conversation to a moderate and temperate degree, but -blame those who go to excess in it, and behave in a beastly manner. -But if logicians, when assembled in a social party, were to talk about -syllogisms, then a man might very fairly think that they were acting -very unseasonably. And a respectable and virtuous man will at times get -drunk; but they who wish to appear extraordinarily temperate, keep up -this character amid their cups for a certain time, but afterwards, as -the wine begins to take effect on them, they descend to every kind of -impropriety and indecency. And this was the case very lately with the -ambassadors who came to Antigonus from Arcadia; for they sat at dinner -with great severity of countenance, and with great propriety, as they -thought,—not only not looking at any one of us, but not even looking at -one another. But as the wine went round, and music of different kinds -was introduced, and when the Thessalian dancing-women, as their fashion -is, came in, and danced quite naked, except that they had girdles round -their waists, then the men could not restrain themselves any longer, -but jumped up off the couches, and shouted as if they were beholding a -most gratifying sight; and they congratulated the king because he had -it in his power to indulge in such pastimes; and they did and said a -great many more vulgar things of the same kind. - -"And one of the philosophers who was once drinking with us, when a -flute-playing girl came in, and when there was plenty of room near him, -when the girl wished to sit down near him, would not allow her, but -drew himself up and looked grave. And then afterwards, when the girl -was put up to auction, as is often the fashion at such entertainments, -he was exceedingly eager to buy her, and quarrelled with the man who -sold her, on the ground that he had knocked her down too speedily to -some one else; and he said that the auctioneer had not fairly sold her. -And at last this grave philosopher, he who at first would not permit -the girl even to sit near him, came to blows about her." And perhaps -this very philosopher, who came to blows about the flute-playing girl, -may have been Persæus himself; for Antigonus the Carystian, in his -treatise on Zeno, makes the following statement:—"Zeno the Cittiæan, -when once Perseus at a drinking-party bought a flute-playing girl, and -after that was afraid to bring her home, because he lived in the same -house with Zeno, becoming acquainted with the circumstance, brought -the girl home himself, and shut her up with Persæus." I know, also, -that Polystratus the Athenian, who was a pupil of Theophrastus, and who -was surnamed the Tyrrhenian, used often to put on the garments of the -female flute-players. - -87. Kings, too, have shown great anxiety about musical women; as -Parmenion tells us in his Letter to Alexander, which he sent to that -monarch after he had taken Damascus, and after he had become master -of all the baggage of Darius. Accordingly, having enumerated all the -things which he had taken, he writes as follows:—"I found three -hundred and twenty-nine concubines of the king, all skilled in music; -and forty-six men who were skilful in making garlands, and two hundred -and seventy-seven confectioners, and twenty-nine boilers of pots, and -thirteen cooks skilful in preparing milk, and seventeen artists who -mixed drinks, and seventy slaves who strain wine, and forty preparers -of perfumes." And I say to you, O my companions, that there is no sight -which has a greater tendency to gladden the eyes than the beauty of -a woman. Accordingly Œneus, in the play of Chæremon the tragedian, -speaking of some maidens whom he had seen, says, in the play called -Œneus,— - - And one did lie with garment well thrown back, - Showing her snow-white bosom to the moon: - Another, as she lightly danced, display'd - The fair proportions of her lefthand side, - Naked—a lovely picture for the air - To wanton with; and her complexion white - Strove with the darkening shades. Another bared - Her lovely arms and taper fingers all: - Another, with her robe high round her neck, - Conceal'd her bosom, but a rent below - Show'd all her shapely thighs. The Graces smiled, - And love, not without hope, did lead me on. - Then on th' inviting asphodel they fell, - Plucking the dark leaves of the violet flower, - And crocus, which, with purple petals rising, - Copies the golden rays of the early sun. - There, too, the Persian sweetly-smelling marjoram - Stretch'd out its neck along the laughing meadow. - -88. And the same poet, being passionately fond of flowers, says also in -his Alphesibœa— - - The glorious beauty of her dazzling body - Shone brilliant, a sweet sight to every eye; - And modesty, a tender blush exciting, - Tinted her gentle cheeks with delicate rose: - Her waxy hair, in gracefully modell'd curls, - Falling as though arranged by sculptor's hand, - Waved in the wanton breeze luxuriant. - -[Sidenote: BEAUTY OF WOMEN.] - -And in his Io he calls the flowers children of spring, where he says— - - Strewing around sweet children of the spring. - -And in his Centaur, which is a drama composed in many metres of various -kinds, he calls them children of the meadow— - - There, too, they did invade the countless host - Of all the new-born flowers that deck the fields, - Hunting with joy the offspring of the meadows. - -And in his Bacchus he says— - - The ivy, lover of the dance, - Child of the mirthful year. - -And in his Ulysses he speaks thus of roses:— - - And in their hair the Hours' choicest gifts - They wore, the flowering, fragrant rose, - The loveliest foster-child of spring. - -And in his Thyestes he says— - - The brilliant rose, and modest snow-white lily. - -And in his Minyæ he says— - - There was full many a store of Venus to view, - Dark in the rich flowers in due season ripe. - -89. Now there have been many women celebrated for their beauty (for, as -Euripides says— - - E'en an old bard may sing of memory) - -There was, for instance, Thargelia the Milesian, who was married -to fourteen different husbands, so very beautiful and accomplished -was she, as Hippias the Sophist says, in his book which is entitled -Synagoge. But Dinon, in the fifth book of his History of Persia, and -in the first part of it, says that the wife of Bagazus, who was a -sister of Xerxes by the same father, (and her name was Anytis,) was the -most beautiful and the most licentious of all the women in Asia. And -Phylarchus, in his nineteenth book, says that Timosa, the concubine of -Oxyartes, surpassed all women in beauty, and that the king of Egypt had -originally sent her as a present to Statira, the wife of the king. - -And Theopompus, in the fifty-sixth book of his History, speaks of -Xenopithea, the mother of Lysandrides, as the most beautiful of all -the women in Peloponnesus. And the Lacedæmonians put her to death, -and her sister Chryse also, when Agesilaus the king, having raised a -seditious tumult in the city, procured Lysandrides, who was his enemy, -to be banished by the Lacedæmonians. Pantica of Cyprus was also a -very beautiful woman; and she is mentioned by Phylarchus, in the tenth -book of his History, where he says that when she was with Olympias, -the mother of Alexander, Monimus, the son of Pythion, asked her in -marriage. And, as she was a very licentious woman, Olympias said to -him—"O wretched man, you are marrying with your eyes, and not with -your understanding." They also say that the woman who brought back -Pisistratus to assume the tyranny, clad in the semblance of Minerva the -Saviour, was very beautiful, as indeed she ought to have been, seeing -that she assumed the appearance of a goddess. And she was a seller of -garlands; and Pisistratus afterwards gave her in marriage to Hipparchus -his son, as Clidemus relates in the eighth book of his Returns, where -he says—"And he also gave the woman, by name Phya, who had been in -the chariot with him, in marriage to his son Hipparchus. And she was -the daughter of a man named Socrates. And he took for Hippias, who -succeeded him in the tyranny, the daughter of Charmus the polemarch, -who was extraordinarily beautiful." - -And it happened, as it is said, that Charmus was a great admirer of -Hippias, and that he was the man who first erected a statue of Love in -the Academy, on which there is the following inscription— - - O wily Love, Charmus this altar raised - At the well-shaded bounds of her Gymnasium. - -Hesiod, also, in the third book of his Melampodia, calls Chalcis in -Eubœa, - - Land of fair women;— - -for the women there are very beautiful, as Theophrastus also asserts. -And Nymphodorus, in his Voyage round Asia, says that there are nowhere -more beautiful women than those in Tenedos, an island close to Troy. - -[Sidenote: PRAISE OF MODESTY.] - -90. I am aware, too, that on one occasion there was a contest of beauty -instituted among women. And Nicias, speaking of it in his History of -Arcadia, says that Cypselus instituted it, having built a city in the -plain which is watered by the Alpheus; in which he established some -Parrhasians, and consecrated a plot of sacred ground and an altar to -Ceres of Eleusis, in whose festival it was that he had instituted this -contest of beauty. And he says that the woman who gained the victory -in this contest was Herodice. - -And even to this day this contest is continued; and the women who -contend in it are called Goldbearing. And Theophrastus says that there -is also a contest of beauty which takes place among the Eleans, and -that the decision is come to with great care and deliberation; and that -those who gain the victory receive arms as their prize, which Dionysius -of Leuctra says are offered up to Minerva. And he says, too, that the -victor is adorned with fillets by his friends, and goes in procession -to the temple; and that a crown of myrtle is given to him (at least -this is the statement of Myrsilus, in his Historical Paradoxes). "But -in some places," says the same Theophrastus, "there are contests -between the women in respect of modesty and good management, as there -are among the barbarians; and at other places also there are contests -about beauty, on the ground that this also is entitled to honour, -as for instance, there are in Tenedos and Lesbos. But they say that -this is the gift of chance, or of nature; but that the honour paid -to modesty ought to be one of a greater degree. For that it is in -consequence of modesty that beauty is beautiful; for without modesty it -is apt to be subdued by intemperance." - -91. Now, when Myrtilus had said all this in a connected statement; and -when all were marvelling at his memory, Cynulcus said— - - Your multifarious learning I do wonder at— - Though there is not a thing more vain and useless, - -says Hippon the Atheist. But the divine Heraclitus also says—"A great -variety of information does not usually give wisdom." And Timon said— - - There is great ostentation and parade - Of multifarious learning, than which nothing - Can be more vain or useless. - -For what is the use of so many names, my good grammarian, which are -more calculated to overwhelm the hearers than to do them any good? And -if any one were to inquire of you, who they were who were shut up in -the wooden horse, you would perhaps be able to tell the names of one or -two; and even this you would not do out of the verses of Stesichorus, -(for that could hardly be,) but out of the Storming of Troy, by -Sacadas the Argive; for he has given a catalogue of a great number of -names. Nor indeed could you properly give a list of the companions of -Ulysses, and say who they were who were devoured by the Cyclops, or -by the Læstrygonians, and whether they were really devoured or not. -And you do not even know this, in spite of your frequent mention of -Phylarchus, that in the cities of the Ceans it is not possible to see -either courtesans or female flute-players. And Myrtilus said,—But -where has Phylarchus stated this? For I have read through all his -history. And when he said,—In the twenty-third book; Myrtilus said— - -92. Do I not then deservedly detest all you philosophers, since you are -all haters of philology,—men whom not only did Lysimachus the king -banish from his own dominions, as Carystius tells us in his Historic -Reminiscences, but the Athenians did so too. At all events, Alexis, in -his Horse, says— - - Is this the Academy; is this Xenocrates? - May the gods greatly bless Demetrius - And all the lawgivers; for, as men say, - They've driven out of Attica with disgrace - All those who do profess to teach the youth - Learning and science. - -And a certain man named Sophocles, passed a decree to banish all the -philosophers from Attica. And Philo, the friend of Aristotle, wrote -an oration against him; and Demochares, on the other hand, who was -the cousin of Demosthenes, composed a defence for Sophocles. And the -Romans, who are in every respect the best of men, banished all the -sophists from Rome, on the ground of their corrupting the youth of the -city, though, at a subsequent time, somehow or other, they admitted -them. And Anaxippus the comic poet declares your folly in his Man -struck by Lightning, speaking thus— - - Alas, you're a philosopher; but I - Do think philosophers are only wise - In quibbling about words; in deeds they are, - As far as I can see, completely foolish. - -[Sidenote: FAULTS OF PHILOSOPHERS.] - -It is, therefore, with good reason that many cities, and especially -the city of the Lacedæmonians, as Chamæleon says in his book on -Simonides, will not admit either rhetoric or philosophy, on account -of the jealousy, and strife, and profitless discussions to which they -give rise; owing to which it was that Socrates was put to death; he, -who argued against the judges who were given him by lot, discoursing -of justice to them when they were a pack of most corrupt men. And it -is owing to this, too, that Theodorus the Atheist was put to death, -and that Diagoras was banished; and this latter, sailing away when he -was banished, was wrecked. But Theotimus, who wrote the books against -Epicurus, was accused by Zeno the Epicurean, and put to death; as is -related by Demetrius the Magnesian, in his treatise on People and -Things which go by the same Name. - -93. And, in short, according to Clearchus the Solensian, you do not -adopt a manly system of life, but you do really aim at a system which -might become a dog; but although this animal has four excellent -qualities, you select none but the worst of his qualities for your -imitation. For a dog is a wonderful animal as to his power of smelling -and of distinguishing what belongs to his own family and what does not; -and the way in which he associates with man, and the manner in which -he watches over and protects the houses of all those who are kind to -him, is extraordinary. But you who imitate the dogs, do neither of -these things. For you do not associate with men, nor do you distinguish -between those with whom you are acquainted; and being very deficient -in sensibility, you live in an indolent and indifferent manner. But -while the dog is also a snarling and greedy animal, and also hard in -his way of living, and naked; these habits of his you practise, being -abusive and gluttonous, and, besides all this, living without a home -or a hearth. The result of all which circumstances is, that you are -destitute of virtue, and quite unserviceable for any useful purpose in -life. For there is nothing less philosophical than those persons who -are called philosophers. For whoever supposed that Æschines, the pupil -of Socrates, would have been such a man in his manners as Lysias the -orator, in his speeches on the Contracts, represents him to have been; -when, out of the dialogues which are extant, and generally represented -to be his work, we are inclined to admire him as an equitable and -moderate man? unless, indeed, those writings are in reality the work of -the wise Socrates, and were given to Æschines by Xanthippe, the wife of -Socrates, after his death, which Idomeneus asserts to be the case. - -94. But Lysias, in the oration which bears this title—"Against -Æschines, the Pupil of Socrates, for Debt," (for I will recite the -passage, even though it be a rather long one, on account of your -excessive arrogance, O philosophers,)—begins in the following -manner—"I never should have imagined, O judges, that Æschines would -have dared to come into court on a trial which is so discreditable to -him. For a more disgracefully false accusation than the one which he -has brought forward, I do not believe it to be easy to find. For he, -O judges, owing a sum of money with a covenanted interest of three -drachmæ to Sosinomus the banker and Aristogiton, came to me, and -besought me not to allow him to be wholly stripped of his own property, -in consequence of this high interest. 'And I,' said he, 'am at this -moment carrying on the trade of a perfumer; but I want capital to go -on with, and I will pay you nine[60] obols a month interest.'" A fine -end to the happiness of this philosopher was the trade of a perfumer, -and admirably harmonizing with the philosophy of Socrates, a man who -utterly rejected the use of all perfumes and unguents! And moreover, -Solon the lawgiver expressly forbade a man to devote himself to any -such business: on which account Pherecrates, in his Oven, or Woman -sitting up all Night, says— - - Why should he practise a perfumer's trade, - Sitting beneath a high umbrella there, - Preparing for himself a seat on which - To gossip with the youths the whole day long? - -And presently afterwards he says— - - And no one ever saw a female cook - Or any fishwoman; for every class - Should practise arts which are best suited to it. - -[Sidenote: LENDING MONEY.] - -And after what I have already quoted, the orator proceeds to say—"And -I was persuaded by this speech of his, considering also that this -Æschines had been the pupil of Socrates, and was a man who uttered -fine sentiments about virtue and justice, and who would never attempt -nor venture on the actions practised by dishonest and unjust men." - -95. And after this again, after he had run through the accusation of -Æschines, and had explained how he had borrowed the money, and how he -never paid either interest or principal, and how, when an action was -brought against him, he had allowed judgment to go by default, and how -a branded slave of his had been put forward by him as security; and -after he had brought a good many more charges of the same kind against -him, he thus proceeded:—"But, O judges, I am not the only person to -whom he behaves in this manner, but he treats every one who has any -dealings with him in the same manner. Are not even all the wine-sellers -who live near him, from whom he gets wine for his entertainments -and never pays for it, bringing actions against him, having already -closed their shops against him? And his neighbours are ill-treated -by him to such a degree that they leave their own houses, and go and -rent others which are at a distance from him. And with respect to all -the contributions which he collects, he never himself puts down the -remaining share which is due from him, but all the money which ever -gets into this pedlar's hands is lost as if it were utterly destroyed. -And such a number of men come to his house daily at dawn, to ask for -their money which he owes them, that passers-by suppose he must be -dead, and that such a crowd can only be collected to attend his funeral. - -"And those men who live in the Piræus have such an opinion of him, that -they think it a far less perilous business to sail to the Adriatic -than to deal with him; for he thinks that all that he can borrow is -much more actually his own than what his father left him. Has he not -got possession of the property of Hermæus the perfumer, after having -seduced his wife, though she was seventy years old? whom he pretended -to be in love with, and then treated in such a manner that she reduced -her husband and her sons to beggary, and made him a perfumer instead -of a pedlar! in so amorous a manner did he handle the damsel, enjoying -the fruit of her youth, when it would have been less trouble to him to -count her teeth than the fingers of her hand, they were so much fewer. -And now come forward, you witnesses, who will prove these facts.—This, -then, is the life of this sophist." - -These, O Cynulcus, are the words of Lysias. But I, in the words of -Aristarchus the tragic poet, - - Saying no more, but this in self-defence, - -will now cease my attack upon you and the rest of the Cynics. - -FOOTNOTES. - -[12] διφυὴς meaning, "of double nature." - -[13] Iliad, xxiv. 489. - -[14] Iliad, ii. 220. - -[15] Theognis. - -[16] It is not known from what play this fragment comes. It is - given in the Variorum Edition of Euripides, _Inc. Fragm._ 165. - -[17] From the Andromeda. - -[18] This is a blunder of Athenæus; for the passage alluded to - is evidently that in the Iphigenia in Aulis of Euripides. The lines as - quoted in the text here are— - - Δίδυμα γὰρ τόξα αὐτὸν - Ἐντείνεσθαι χαρίτων - Τὸ μὲν ἐπ' εἰαίωνι τύχα - Τὸ δ' ἐπὶ συγχύσει βιοτᾶς. - -The passage in Euripides is— - - Δίδυμ' Ἕρως ὁ χρυσοκόμας - Τόξ' ἐντείνεται χαρίτων - Τὸ μὲν ἐπ' εὐαίωνι πότμῳ - Τὸ δ' ἐπὶ συγχύσει βιοτᾶω.—_Iph. in Aul._ 552. - -[19] Iliad, x. 401. - -[20] This fragment is from the Hippodamia. - -[21] Ode 67. - -[22] This is not from any one of the odes, which we have - entire; but is only a fragment. - -[23] From κείρω, to cut the hair. - -[24] From the Æolus. - -[25] Iliad, iii. 156. - -[26] Ib. iii. 170. - -[27] Ib. xx. 234. - -[28] Ach. 524. - -[29] Pind. Ol. 13. - -[30] A σκολιὸν was a song which went round at banquets, - sung to the lyre by the guests, one after another, said to have been - introduced by Terpander; but the word is first found in Pind. Fr. - lxxxvii. 9; Aristoph. Ach. 532. The name is of uncertain origin: some - refer it to the character of the music, νόμος σκολιὸς, as opposed to - νόμος ὔρθιος; others to the ῥυθμὸς σκολιὸς, or amphibrachic rhythm - recognised in many scolia; but most, after Dicæarchus and Plutarch, - from the irregular zigzag way it went round the table, each guest - who sung holding a myrtle-branch, which he passed on to any one he - chose.—Lid. & Scott, Gr. Lex. _in voc._ - -[31] These are the second and third lines of the Electra of - Sophocles. - -[32] The Kids was a constellation rising about the beginning of - October, and supposed by the ancients to bring storms. - Theocritus says— - - χὤταν ἐφ' ἑσπερίοις ἐρίφοις νότος ὑγρὰ διώκῃ κύματα.—vii. 53. - -[33] Θάλλος means "a young twig." - -[34] There is a pun here on her name,—Ἵππη meaning a - mare. - -[35] Λάκκος, a cistern; a cellar. - -[36] This is a pun on the similarity of the name Σίγειον to -σιγὴ, silence. - -[37] Γραῦς means both an old woman, and the scum on - boiled milk. - -[38] Ὑστέρα means both "the womb," and "the new - comer." - -[39] Punning on the similarity of the name Αἰγεὺς to - αἲξ, a goat. - -[40] Punning on the similarity of κατατράγω, to eat, - and τράγος, a goat. - -[41] The Greek word is ψυχαγωγοῦσι, which might perhaps also - mean to bring coolness, from ψῦχος, coolness. - -[42] The young man says πολλαῖς συμπέπλεχθαι - (γύναιξι scil.), but Phryne chooses to suppose that he meant - to say πολλαῖς πληγαῖς, blows. - -[43] This is a pun on the name Φειδίας, as if from - φείδω, to be stingy. - -[44] Anticyra was the name of three islands celebrated as - producing a great quantity of hellebore. Horace, speaking of a madman, - says: - - Si tribus Anticyris caput insanabile nunquam - Tonsori Licino commiserit.—A. P. 300. - -[45] This probably means a large crane. - -[46] From κλαίω, to weep, and γέλως, - laughter. - -[47] That is, With beautiful Eyelids; from χάρις, - grace, and βλέφαρον, an eyelid. - -[48] The universal Friend. - -[49] Λήμη literally means the matter which gathers in - the corner of the eyes; λήμαι, sore eyes. Παρόραμα means an oversight, - a defect in sight; but there is supposed to be some corruption in - this latter word. - -[50] Rharia was a name of Ceres, from the Rharian plain near - Eleusis, where corn was first sown by Triptolemus, the son of Rharus. - It is mentioned by Homer:— - - ἐς δ' ἄρα Ῥάριον ἷξε, φερέσβιον οὖθαρ ἀρούρης - τὸ πρίν, ἄταρ τότε γ' οὔτι φερέσβιον, ἀλλὰ ἕκηλον - εἱστήκι πανάφυλλον, ἔκευθε δ' ἄρα κρῖ λευκὸν - μήδεσι Δήμητρος καλλισφύρου.—Od. in Cerer. 450. - - -[51] Anacreon. - -[52] Sophocles. - -[53] V. 3. - -[54] This is not from the Hippolytus, but is a fragment from - the Auge. - -[55] From ἁρπάζω, to carry off. - -[56] "Of far greater importance was the public hospitality - (προξενία) which existed between two states, or between an - individual or a family on the one hand, and a whole state on the - other.... When two states established public hospitality, it was - necessary that in each state persons should be appointed to show - hospitality to, and watch over the interests of all persons who came - from the state connected by hospitality. The persons who were - appointed to this office, as the recognised agents of the state for - which they acted, were called πρόξενοι.... - - "The office of πρόξενοσ, which bears great resemblance to that - of a modern consul, or minister resident, was in some cases hereditary - in a particular family. When a state appointed a proxenus, it either - sent out one of its own citizens to reside in the other state, or it - selected one of the citizens of the other, and conferred on him the - honour of proxenus.... This custom seems in later times to have been - universally adopted by the Greeks.... - - "The principal duties of a proxenus were to receive those persons, - especially ambassadors, who came from the state which he represented; - to procure for them admission to the assembly, and seats in the - theatre; to act as the patron of the strangers, and to mediate between - the two states, if any dispute arose. If a stranger died in the state, - the proxenus of his country had to take care of the property of the - deceased. The proxenus usually enjoyed exemption from taxes; and their - persons were inviolable both by sea and land."—Smith, Dict. Ant. v. - _Hospitium_, p. 491. - -[57] Pindar, Ol. vi. 71. - -[58] Homer gives this epithet to Aurora, Iliad, i. 477, and in - many other places. - -[59] Schweighauser says this word is to him totally - unintelligible. - -[60] This would have been 18 per cent. Three drachmæ were - about 36 per cent. The former appears to have been the usual rate of - interest at Athens in the time of Lysias; for we find in Demosthenes - that interest ἐπὶ δραχμῇ, that is to say, a drachma a month - interest for each mina lent, was considered low. It was exceedingly - common, however, among the money-lenders, to exact an exorbitant rate - of interest, going even as high as a drachma every four days.—See - Smith's Dict. Ant. v. _Interest_, p. 524. - - - - -BOOK XIV. - - -1. MOST people, my friend Timocrates, call Bacchus frantic, because -those who drink too much unmixed wine become violent. - - To copious wine this insolence we owe, - And much thy betters wine can overthrow - The great Eurytion, when this frenzy stung, - Pirithous' roofs with frantic riot rung: - Boundless the Centaur raged, till one and all - The heroes lose and dragg'd him from the hall; - His nose they shorten'd, and his ears they slit, - And sent him sober'd home with better wit.[61] - -For when the wine has penetrated down into the body, as Herodotus says, -bad and furious language is apt to rise to the surface. And Clearchus -the comic poet says in his Corinthians— - - If all the men who to get drunk are apt, - Had every day a headache ere they drank - The wine, there is not one would drink a drop: - But as we now get all the pleasure first, - And then the drink, we lose the whole delight - In the sharp pain which follows. - -And Xenophon represents Agesilaus as insisting that a man ought to shun -drunkenness equally with madness, and immoderate gluttony as much as -idleness. But we, as we are not of the class who drink to excess, nor -of the number of those who are in the habit of being intoxicated by -midday, have come rather to this literary entertainment; for Ulpian, -who is always finding fault, reproved some one just now who said, I -am not drunk (ἔξοινος), saying,—Where do you find that word -ἔξοινος? But he rejoined,—Why, in Alexis, who, in his play -called the New Settler, says— - - He did all this when drunk (ἔξοινος). - -[Sidenote: JESTERS.] - -2. But as, after the discussion by us of the new topics which arise, -our liberal entertainer Laurentius is every day constantly introducing -different kinds of music, and also jesters and buffoons, let us have -a little talk about them. Although I am aware that Anacharsis the -Scythian, when on one occasion jesters were introduced in his company, -remained without moving a muscle of his countenance; but afterwards, -when a monkey was brought in, he burst out laughing, and said, "Now -this fellow is laughable by his nature, but man is only so through -practice." And Euripides, in his Melanippe in Chains, has said— - - But many men, from the wish to raise a laugh, - Practise sharp sayings; but those sorry jesters - I hate who let loose their unbridled tongues - Against the wise and good; nor do I class them - As men at all, but only as jokes and playthings. - Meantime they live at ease, and gather up - Good store of wealth to keep within their houses. - -And Parmeniscus of Metapontum, as Semus tells us in the fifth book of -his Delias, a man of the highest consideration both as to family and -in respect of his riches, having gone down to the cave of Trophonius, -after he had come up again, was not able to laugh at all. And when he -consulted the oracle on this subject, the Pythian priestess replied to -him— - - You're asking me, you laughless man, - About the power to laugh again; - Your mother 'll give it you at home, - If you with reverence to her come. - -So, on this, he hoped that when he returned to his country he should be -able to laugh again; but when he found that he could laugh no more now -than he could before, he considered that he had been deceived; till, -by some chance, he came to Delos; and as he was admiring everything he -saw in the island, he came into the temple of Latona, expecting to see -some very superb statue of the mother of Apollo; but when he saw only a -wooden shapeless figure, he unexpectedly burst out laughing. And then, -comparing what had happened with the oracle of the god, and being cured -of his infirmity, he honoured the goddess greatly. - -3. Now Anaxandrides, in his Old-Man's Madness, says that it was -Rhadamanthus and Palamedes who invented the fashion of jesters; and his -words are these:— - - And yet we labour much. - But Palamedes first, and Rhadamanthus, - Sought those who bring no other contribution, - But say amusing things. - -Xenophon also, in his Banquet, mentions jesters; introducing Philip, of -whom he speaks in the following manner:—"But Philip the jester, having -knocked at the door, told the boy who answered, to tell the guests who -he was, and that he was desirous to be admitted; and he said that he -came provided with everything which could qualify him for supping at -other people's expense. And he said, too, that his boy was in a good -deal of distress because he had brought nothing, and because he had had -no dinner." And Hippolochus the Macedonian, in his epistle to Lynceus, -mentions the jesters Mandrogenes and Strato the Athenian. And at Athens -there was a great deal of this kind of cleverness. Accordingly, in the -Heracleum at Diomea[62] they assembled to the number of sixty, and they -were always spoken of in the city as amounting to that number, in such -expressions as—"The sixty said this," and, "I am come from the sixty." -And among them were Callimedon, nicknamed the Crab, and Dinias, and -also Mnasigeiton and Menæchmus, as Telephanes tells us in his treatise -on the City. And their reputation for amusing qualities was so great, -that Philip the Macedonian heard of it, and sent them a talent to -engage them to write out their witticisms and send them to him. And -the fact of this king having been a man who was very fond of jokes is -testified to us by Demosthenes the orator in his Philippics. - -[Sidenote: JESTERS.] - -Demetrius Poliorcetes was a man very eager for anything which could -make him laugh, as Phylarchus tells us in the sixth book of his -History. And he it was who said, "that the palace of Lysimachus was -in no respect different from a comic theatre; for that there was no -one there bigger than a dissyllable;"[63] (meaning to laugh at Bithys -and Paris, who had more influence than anybody with Lysimachus, and at -some others of his friends;) "but that his friends were Peucesteses, -and Menelauses, and Oxythemises." But when Lysimachus heard this, he -said,—"I, however, never saw a prostitute on the stage in a tragedy;" -referring to Lamia the female flute-player. And when this was reported -to Demetrius, he rejoined,—"But the prostitute who is with me, lives in -a more modest manner than the Penelope who is with him." - -4. And we have mentioned before this that Sylla, the general of the -Romans, was very fond of anything laughable. And Lucius Anicius, who -was also a general of the Romans, after he had subdued the Illyrians, -and brought with him Genthius the king of the Illyrians as his -prisoner, with all his children, when he was celebrating his triumphal -games at Rome, did many things of the most laughable character -possible, as Polybius relates in his thirtieth book:—"For having -sent for the most eminent artists from Greece, and having erected a -very large theatre in the circus, he first of all introduced all the -flute-players. And these were Theodorus the Bœotian, and Theopompus, -and Hermippus, surnamed Lysimachus, who were the most eminent men in -their profession. And having brought these men in front of the stage -after the chorus was over, he ordered them all to play the flute. And -as they accompanied their music with appropriate gestures, he sent to -them and said that they were not playing well, and desired them to be -more vehement. And while they were in perplexity, one of the lictors -told them that what Anicius wished was that they should turn round -so as to advance towards each other, and give a representation of a -battle. And then the flute-players, taking this hint, and adopting a -movement not unsuited to their habitual wantonness, caused a great -tumult and confusion; and turning the middle of the chorus towards -the extremities, the flute-players, all blowing unpremeditated notes, -and letting their flutes be all out of tune, rushed upon one another -in turn: and at the same time the choruses, all making a noise to -correspond to them, and coming on the stage at the same time, rushed -also upon one another, and then again retreated, advancing and -retreating alternately. But when one of the chorus-dancers tucked up -his garment, and suddenly turned round and raised his hands against -the flute-player who was coming towards him, as if he was going to box -with him, then there arose an extraordinary clapping and shouting on -the part of the spectators. And while all these men were fighting as -if in regular battle, two dancers were introduced into the orchestra -with a symphony, and four boxers mounted the stage, with trumpeters -and horn-players: and when all these men were striving together, the -spectacle was quite indescribable: and as for the tragedians," says -Polybius, "if I were to attempt to describe what took place with -respect to them, I should be thought by some people to be jesting." - -5. Now when Ulpian had said thus much, and when all were laughing -at the idea of this exhibition of Anicius, a discussion arose about -the men who are called πλάνοι. And the question was asked, Whether -there was any mention of these men in any of the ancient authors? for -of the jugglers (θαυματοποιοὶ) we have already spoken: and Magnus -said,—Dionysius of Sinope, the comic poet, in his play entitled the -Namesakes, mentions Cephisodorus the πλάνος in the following terms:— - - They say that once there was a man at Athens, - A πλάνος, named Cephisodorus, who - Devoted all his life to this pursuit; - And he, whenever to a hill he came, - Ran straight up to the top; but then descending - Came slowly down, and leaning on a stick. - -And Nicostratus also mentions him in his Syrian— - - They say the πλάνος Cephisodorus once - Most wittily station'd in a narrow lane - A crowd of men with bundles of large faggots, - So that no one else could pass that way at all. - -There was also a man named Pantaleon, who is mentioned, by Theognetus, -in his Slave devoted to his Master— - - Pantaleon himself did none deceive (ἐπλάνα) - Save only foreigners, and those, too, such - As ne'er had heard of him: and often he, - After a drunken revel, would pour forth - All sorts of jokes, striving to raise a laugh - By his unceasing chattering. - -[Sidenote: JESTERS.] - -And Chrysippus the philosopher, in the fifth book of his treatise on -Honour and Pleasure, writes thus of Pantaleon:—"But Pantaleon the -πλάνος, when he was at the point of death, deceived every one of his -sons separately, telling each of them that he was the only one to whom -he was revealing the place where he had buried his gold; so that they -afterwards went and dug together to no purpose, and then found out -that they had been all deceived." - -6. And our party was not deficient in men fond of raising a laugh -by bitter speeches. And respecting a man of this kind, Chrysippus -subsequently, in the same book, writes as follows:—"Once when a man -fond of saying bitter things was about to be put to death by the -executioner, he said that he wished to die like the swan, singing a -song; and when he gave him leave, he ridiculed him." And Myrtilus -having had a good many jokes cut on him by people of this sort, got -angry, and said that Lysimachus the king had done a very sensible -thing; for he, hearing Telesphorus, one of his lieutenants, at an -entertainment, ridiculing Arsinoe (and she was the wife of Lysimachus), -as being a woman in the habit of vomiting, in the following line— - - You begin ill, introducing τηνδεμουσαν,[64]— - -ordered him to be put in a cage (γαλεάγρα) and carried about like a -wild beast, and fed; and he punished him in this way till he died. But -if you, O Ulpian, raise a question about the word γαλεάγρα, it occurs -in Hyperides the orator; and the passage you may find out for yourself. - -And Tachaos the king of Egypt ridiculed Agesilaus king of Lacedæmon, -when he came to him as an ally (for he was a very short man), and lost -his kingdom in consequence, as Agesilaus abandoned his alliance. And -the expression of Tachaos was as follows:— - - The mountain was in labour; Jupiter - Was greatly frighten'd: lo! a mouse was born. - -And Agesilaus hearing of this, and being indignant at it, said, "I will -prove a lion to you." So afterwards, when the Egyptians revolted (as -Theopompus relates, and Lyceas of Naucratis confirms the statement in -his History of Egypt), Agesilaus refused to cooperate with him, and, in -consequence, Tachaos lost his kingdom, and fled to the Persians. - -7. So as there was a great deal of music introduced, and not always -the same instruments, and as there was a good deal of discussion and -conversation about them, (without always giving the names of those -who took part in it,) I will enumerate the chief things which were -said. For concerning flutes, somebody said that Melanippides, in -his Marsyas, disparaging the art of playing the flute, had said very -cleverly about Minerva:— - - Minerva cast away those instruments - Down from her sacred hand; and said, in scorn, - "Away, you shameful things—you stains of the body! - Shall I now yield myself to such malpractices?" - -And some one, replying to him, said,—But Telestes of Selinus, in -opposition to Melanippides, says in his Argo (and it is of Minerva that -he too is speaking):— - - It seems to me a scarcely credible thing - That the wise Pallas, holiest of goddesses, - Should in the mountain groves have taken up - That clever instrument, and then again - Thrown it away, fearing to draw her mouth - Into an unseemly shape, to be a glory - To the nymph-born, noisy monster Marsyas. - For how should chaste Minerva be so anxious - About her beauty, when the Fates had given her - A childless, husbandless virginity? - -intimating his belief that she, as she was and always was to continue a -maid, could not be alarmed at the idea of disfiguring her beauty. And -in a subsequent passage he says— - - But this report, spread by vain-speaking men, - Hostile to every chorus, flew most causelessly - Through Greece, to raise an envy and reproach - Against the wise and sacred art of music. - -And after this, in an express panegyric on the art of flute-playing, he -says— - - And so the happy breath of the holy goddess - Bestow'd this art divine on Bromius, - With the quick motion of the nimble fingers. - -And very neatly, in his Æsculapius, has Telestes vindicated the use of -the flute, where he says— - - And that wise Phrygian king who first poured forth - The notes from sweetly-sounding sacred flutes, - Rivalling the music of the Doric Muse, - Embracing with his well-join'd reeds the breath - Which fills the flute with tuneful modulation. - -[Sidenote: CONCERTS.] - -8. And Pratinas the Phliasian says, that when some hired flute-players -and chorus-dancers were occupying the orchestra, some people were -indignant because the flute-players did not play in tune to the -choruses, as was the national custom, but the choruses instead -sang, keeping time to the flutes. And what his opinion and feelings -were towards those who did this, Pratinas declares in the following -hyporchema:— - - What noise is this? - What mean these songs of dancers now? - What new unseemly fashion - Has seized upon this stage to Bacchus sacred, - Now echoing with various noise? - Bromius is mine! is mine! - I am the man who ought to sing, - I am the man who ought to raise the strain, - Hastening o'er the hills, - In swift inspired dance among the Naiades; - Blending a song of varied strain, - Like the sweet dying swan. - You, O Pierian Muse, the sceptre sway - Of holy song: - And after you let the shrill flute resound; - For that is but the handmaid - Of revels, where men combat at the doors, - And fight with heavy fists.[65] - - * * * * * - - And is the leader fierce of bloody quarrel. - Descend, O Bacchus, on the son of Phrynæus, - The leader of the changing choir,— - Chattering, untimely, leading on - The rhythm of the changing song. - - * * * * * - - King of the loud triumphal dithyrambic, - Whose brow the ivy crowns, - Hear this my Doric song. - -9. And of the union of flutes with the lyre (for that concert has often -been a great delight to us ourselves), Ephippus, in his Traffic, speaks -as follows:— - - Clearly, O youth, the music of the flute, - And that which from the lyre comes, does suit - Well with our pastimes; for when each resound - In unison with the feelings of those present, - Then is the greatest pleasure felt by all. - -And the exact meaning of the word συναυλία is shown by Semus -the Delian, in the fifth book of his Delias, where he writes—"But -as the term 'concert' (συναυλία) is not understood by many -people, we must speak of it. It is when there is a union of the flute -and of rhythm in alternation, without any words accompanying the -melody." And Antiphanes explains it very neatly in his Flute-player, -where he says— - - Tell me, I pray you, what this concert (ἡ συναυλία αὕτη) was - Which he did give you. For you know; but they - Having well learnt, still played[66].... - - * * * * * - - A concert of sweet sounds, apart from words, - Is pleasant, and not destitute of meaning. - -But the poets frequently call the flute "the Libyan flute," as Duris -remarks in the second book of his History of Agathocles, because -Seirites, who appears to have been the first inventor of the art of -flute-playing, was a Libyan, of one of the Nomad tribes; and he was the -first person who played airs on the flute in the festival of Cybele. -And the different kinds of airs which can be played on the flute (as -Tryphon tells us in the second book of his treatise on Names) have -the following names:—the Comus, the Bucoliasmus, the Gingras, the -Tetracomus, the Epiphallus, the Choreus, the Callinicus, the Martial, -the Hedycomus, the Sicynnotyrbe, the Thyrocopicum, which is the same as -the Crousithyrum (or Door-knocker), the Cnismus, the Mothon. And all -these airs on the flute, when played, were accompanied with dancing. - -10. Tryphon also gives a list of the different names of songs, as -follows. He says—"There is the Himæus, which is also called the -Millstone song, which men used to sing while grinding corn, perhaps -from the word ἱμαλίς. But ἱμαλὶς is a Dorian word, signifying a return, -and also the quantity of corn which the millers gave into the bargain. -Then there is the Elinus, which is the song of the men who worked -at the loom; as Epicharmus shows us in his Atalantas. There is also -the Ioulos, sung by the women who spin. And Semus the Delian, in his -treatise on Pæans, says—"They used to call the handfuls of barley taken -separately, ἀμάλαι; but when they were collected so that a great many -were made into one sheaf, then they were called οὔλοι and ἴουλοι. And -Ceres herself was called sometimes Chloe, and sometimes Ioulo; and, as -being the inventions of this goddess, both the fruits of the ground and -also the songs addressed to the goddess were called οὖλοι and ἴουλοι: -and so, too, we have the words δημήτρουλοι and καλλίουλοι, and the line— - - πλεῖστον οὖλον οὖλον ἵει, ἴουλον ἵει. - -[Sidenote: SONGS.] - -But others say that the Ioulis is the song of the workers in wool. -There are also the songs of nurses, which are called καταβαυκαλήσεις. -There was also a song used at the feast of Swings,[67] in honour of -Erigone, which is called Aletis. At all events, Aristotle says, in -his treatise on the Constitution of the Colophonians—"Theodoras also -himself died afterwards by a violent death. And he is said to have -been a very luxurious man, as is evident from his poetry; for even now -the women sing his songs on the festival of the Swing." - -There was also a reaper's song called Lityerses; and another song -sung by hired servants when going to the fields, as Teleclides tells -us in his Amphictyons. There were songs, too, of bathing men, as we -learn from Crates in his Deeds of Daring; and a song of women baking, -as Aristophanes intimates in his Thesmophoriazusæ, and Nicochares in -his Hercules Choregus. And another song in use among those who drove -herds, and this was called the Bucoliasmus. And the man who first -invented this species of song was Diomus, a Sicilian cowherd; and it is -mentioned by Epicharmus in his Halcyon, and in his Ulysses Shipwrecked. -The song used at deaths and in mourning is called Olophyrmus; and the -songs called Iouli are used in honour of Ceres and Proserpine. The -song sung in honour of Apollo is called Philhelias, as we learn from -Telesilla; and those addressed to Diana are called Upingi. - -There were also laws composed by Charondas, which were sung at Athens -at drinking parties; as Hermippus tells us in the sixth book of his -treatise on Lawgivers. And Aristophanes, in his catalogue of Attic -Expressions, says—"The Himæus is the song of people grinding; the -Hymenæus is the song used at marriage-feasts; and that employed in -lamentation is called Ialemus. But the Linus and the Ælinus are not -confined to occasions of mourning, but are in use also in good fortune, -as we may gather from Euripides." - -11. But Clearchus, in the first book of his treatise on matters -relating to Love, says that there was a kind of song called Nomium, -derived from Eriphanis; and his words are these:—"Eriphanis was a -lyric poetess, the mistress of Menalcas the hunter; and she, pursuing -him with her passions, hunted too. For often frequenting the mountains, -and wandering over them, she came to the different groves, equalling -in her wanderings the celebrated journeys of Io; so that not only -those men who were most remarkable for their deficiency in the tender -passion, but even the fiercest beasts, joined in weeping for her -misfortunes, perceiving the lengths to which her passionate hopes -carried her. Therefore she wrote poems; and when she had composed them, -as it is said, she roamed about the desert, shouting and singing the -kind of song called Nomium, in which the burden of the song is— - - The lofty oaks, Menalcas." - -And Aristoxenus, in the fourth book of his treatise on Music, -says—"Anciently the women used to sing a kind of song called Calyca. -Now, this was a poem of Stesichorus, in which a damsel of the name -of Calyca, being in love with a young man named Euathlus, prays in a -modest manner to Venus to aid her in becoming his wife. But when the -young man scorned her, she threw herself down a precipice. And this -disaster took place near Leucas. And the poet has represented the -disposition of the maiden as very modest; so that she was not willing -to live with the youth on his own terms, but prayed that, if possible, -she might become the wedded wife of Euathlus; and if that were not -possible, that she might be released from life." But, in his Brief -Memoranda, Aristoxenus says—"Iphiclus despised Harpalyce, who was in -love with him; but she died, and there has been a contest established -among the virgins of songs in her honour, and the contest is called -from her, Harpalyce." And Nymphis, in the first book of his History -of Heraclea, speaking of the Maryandyni, says—"And in the same way -it is well to notice some songs which, in compliance with a national -custom, they sing, in which they invoke some ancient person, whom they -address as Bormus. And they say that he was the son of an illustrious -and wealthy man, and that he was far superior to all his fellows in -beauty and in the vigour of youth; and as he was superintending the -cultivation of some of his own lands, and wishing to give his reapers -something to drink, he went to fetch some water, and disappeared. -Accordingly, they say that on this the natives of the country sought -him with a kind of dirge and invocation set to music, which even to -this day they are in the habit of using frequently. And a similar kind -of song is that which is in use among the Egyptians, and is called -Maneros." - -[Sidenote: RHAPSODISTS.] - -12. Moreover, there were rhapsodists also present at our -entertainments: for Laurentius delighted in the reciters of Homer to -an extraordinary degree; so that one might call Cassander the king of -Macedonia a trifler in comparison of him; concerning whom Carystius, in -his Historic Recollections, tells us that he was so devoted to Homer, -that he could say the greater part of his poems by heart; and he had a -copy of the Iliad and the Odyssey written out with his own hand. And -that these reciters of Homer were called Homeristæ also, Aristocles -has told us in his treatise on Choruses. But those who are now called -Homeristæ were first introduced on the stage by Demetrius Phalereus. - -Now Chamæleon, in his essay on Stesichorus, says that not only the -poems of Homer, but those also of Hesiod and Archilochus, and also of -Mimnermus and Phocylides, were often recited to the accompaniment of -music; and Clearchus, in the first book of his treatise on Pictures, -says—"Simonides of Zacynthus used to sit in the theatres on a lofty -chair reciting the verses of Archilochus." And Lysanias, in the first -book of his treatise on Iambic Poets, says that Mnasion the rhapsodist -used in his public recitations to deliver some of the Iambics of -Simonides. And Cleomenes the rhapsodist, at the Olympic games, recited -the Purification of Empedocles, as is asserted by Dicæarchus in his -history of Olympia. And Jason, in the third book of his treatise on the -Temples of Alexander, says that Hegesias, the comic actor, recited the -works of Herodotus in the great theatre, and that Hermophantus recited -the poems of Homer. - -13. And the men called Hilarodists (whom some people at the present day -call Simodists, as Aristocles tells us in his first book on Choruses, -because Simus the Magnesian was the most celebrated of all the poets -of joyous songs,) frequently come under our notice. And Aristocles -also gives a regular list of them in his treatise on Music, where he -speaks in the following manner:—"The Magodist—but he is the same as -the Lysiodist." But Aristoxenus says that Magodus is the name given to -an actor who acts both male and female characters;[68] but that he who -acts a woman's part in combination with a man's is called a Lysiodist. -And they both sing the same songs, and in other respects they are -similar. - -The Ionic dialect also supplies us with poems of Sotades, and with what -before his time were called Ionic poems, such as those of Alexander -the Ætolian, and Pyres the Milesian, and Alexas, and other poets -of the same kind; and Sotades is called κιναιδόλογος. And -Sotades the Maronite was very notorious for this kind of poetry, as -Carystius of Pergamus says in his essay on Sotades; and so was the son -of Sotades, Apollonius: and this latter also wrote an essay on his -father's poetry, from which one may easily see the unbridled licence of -language which Sotades allowed himself,—abusing Lysimachus the king -in Alexandria,—and, when at the court of Lysimachus, abusing Ptolemy -Philadelphus,—and in different cities speaking ill of different -sovereigns; on which account, at last, he met with the punishment that -he deserved: for when he had sailed from Alexandria (as Hegesander, -in his Reminiscences, relates), and thought that he had escaped all -danger, (for he had said many bitter things against Ptolemy the king, -and especially this, after he had heard that he had married his sister -Arsinoe,— - - He pierced forbidden fruit with deadly sting,) - -Patrocles, the general of Ptolemy, caught him in the island of Caunus, -and shut him up in a leaden vessel, and carried him into the open sea -and drowned him. And his poetry is of this kind: Philenus was the -father of Theodorus the flute-player, on whom he wrote these lines:— - - And he, opening the door which leads from the back-street, - Sent forth vain thunder from a leafy cave, - Such as a mighty ploughing ox might utter. - -[Sidenote: MAGODI.] - -14. But the Hilarodus, as he is called, is a more respectable kind of -poet than these men are; for he is never effeminate or indecorous, but -he wears a white manly robe, and he is crowned with a golden crown: and -in former times he used to wear sandals, as Aristocles tells us; but -at the present day he wears only slippers. And some man or woman sings -an accompaniment to him, as to a person who sings to the flute. And a -crown is given to a Hilarodus, as well as to a person who sings to the -flute; but such honours are not allowed to a player on the harp or on -the flute. But the man who is called a Magodus has drums and cymbals, -and wears all kinds of woman's attire; and he behaves in an effeminate -manner, and does every sort of indecorous, indecent thing,—imitating -at one time a woman, at another an adulterer or a pimp: or sometimes -he represents a drunken man, or even a serenade offered by a reveller -to his mistress. And Aristoxenus says that the business of singing -joyous songs is a respectable one, and somewhat akin to tragedy; but -that the business of a Magodus is more like comedy. And very often it -happens that the Magodi, taking the argument of some comedy, represent -it according to their own fashion and manner. And the word μαγῳδία -was derived from the fact that those who addicted themselves to the -practice, uttered things like magical incantations, and often declared -the power of various drugs. - -15. But there was among the Lacedæmonians an ancient kind of comic -diversion, as Sosibius says, not very important or serious, since -Sparta aimed at plainness even in pastimes. And the way was, that some -one, using very plain, unadorned language, imitated persons stealing -fruit, or else some foreign physician speaking in this way, as Alexis, -in his Woman who has taken Mandragora, represents one: and he says— - - If any surgeon of the country says, - "Give him at early dawn a platter full - Of barley-broth," we shall at once despise him; - But if he says the same with foreign accent, - We marvel and admire him. If he call - The beet-root σεύτλιον, we disregard him; - But if he style it τεύτλιον, we listen, - And straightway, with attention fix'd, obey; - As if there were such difference between - σεύτλιον and τεύτλιον. - -And those who practised this kind of sport were called among the -Lacedæmonians δικηλισταὶ, which is a term equivalent to σκευοποιοὶ or -μιμηταί.[69] There are, however, many names, varying in different -places, for this class of δικηλισταί; for the Sicyonians call them -φαλλοφόροι, and others call them αὐτοκάβδαλοι, and some call them -φλύακες, as the Italians do; but people in general call them Sophists: -and the Thebans, who are very much in the habit of giving peculiar -names to many things, call them ἐθελονταί. But that the Thebans do -introduce all kinds of innovations with respect to words, Strattis -shows us in the Phœnissæ, where he says— - - You, you whole body of Theban citizens, - Know absolutely nothing; for I hear - You call the cuttle-fish not σηπία, - But ὀπισθότιλα. Then, too, you term - A cock not ἀλεκτρύων, but ὀρτάλιχος: - A physician is no longer in your mouths - ἰατρὺς—no, but σακτάς. For a bridge, - You turn γέφυρα into βλέφυρα. - Figs are not σῦκα now, but τῦκα: swallows, - κωτιλάδες, not χελιδόνες. A mouthful - With you is ἄκολος; to laugh, ἐκριδδέμεν. - A new-soled shoe you call νεοσπάτωτον. - -16. Semos the Delian says in his book about Pæans—"The men who were -called αὑτοκάβδαλοι used to wear crowns of ivy, and they -would go through long poems slowly. But at a later time both they and -their poems were called Iambics. And those," he proceeds, "who are -called Ithyphalli, wear a mask representing the face of a drunken man, -and wear crowns, having gloves embroidered with flowers. And they -wear tunics shot with white; and they wear a Tarentine robe, which -covers them down to their ancles: and they enter at the stage entrance -silently, and when they have reached the middle of the orchestra, they -turn towards the spectators, and say— - - Out of the way; a clear space leave - For the great mighty god: - For the god, to his ancles clad, - Will pass along the centre of the crowd. - -And the Phallophori," says he, "wear no masks; but they put on a sort -of veil of wild thyme, and on that they put acanthi, and an untrimmed -garland of violets and ivy; and they clothe themselves in Caunacæ, and -so come on the stage, some at the side, and others through the centre -entrance, walking in exact musical time, and saying— - - For you, O Bacchus, do we now set forth - This tuneful song; uttering in various melody - This simple rhythm. - It is a song unsuited to a virgin; - Nor are we now addressing you with hymns - Made long ago, but this our offering - Is fresh unutter'd praise. - -And then, advancing, they used to ridicule with their jests whoever -they chose; and they did this standing still, but the Phallophorus -himself marched straight on, covered with soot and dirt." - -[Sidenote: HARP-PLAYERS.] - -17. And since we are on this subject, it is as well not to omit what -happened to Amœbeus, a harp-player of our time, and a man of great -science and skill in everything that related to music. He once came -late to one of our banquets, and when he heard from one of the servants -that we had all finished supper, he doubted what to do himself, until -Sophon the cook came to him, and with a loud voice, so that every one -might hear, recited to him these lines out of the Auge of Eubulus:— - - O wretched man, why stand you at the doors? - Why don't you enter? Long ago the geese - Have all been deftly carvèd limb from limb; - Long the hot pork has had the meat cut off - From the long backbone, and the stuffing, which - Lay in the middle of his stomach, has - Been served around; and all his pettitoes, - The dainty slices of fat, well-season'd sausages, - Have all been eaten. The well-roasted cuttle-fish - Is swallow'd long ago; and nine or ten - Casks of rich wine are drain'd to the very dregs. - So if you'd like some fragments of the feast, - Hasten and enter. Don't, like hungry wolf, - Losing this feast, then run about at random. - -For as that delightful writer Antiphanes says, in his Friend of the -Thebans,— - - _A._ We now are well supplied with everything; - For she, the namesake of the dame within, - The rich Bœotian eel, carved in the depths - Of the ample dish, is warm, and swells, and boils, - And bubbles up, and smokes; so that a man, - E'en though equipp'd with brazen nostrils, scarcely - Could bear to leave a banquet such as this,— - So rich a fragrance does it yield his senses. - _B._ Say you the cook is living? - _A._ There is near - A cestreus, all unfed both night and day, - Scaled, wash'd, and stain'd with cochineal, and turn'd; - And as he nears his last and final turn - He cracks and hisses; while the servant bastes - The fish with vinegar: then there's Libyan silphium, - Dried in the genial rays of midday sun:— - _B._ Yet there are people found who dare to say - That sorcerers possess no sacred power; - For now I see three men their bellies filling - While you are turning this. - _A._ And the comrade squid - Bearing the form of the humpback'd cuttle-fish, - Dreadful with armed claws and sharpen'd talons, - Changing its brilliant snow-white nature under - The fiery blasts of glowing coal, adorns - Its back with golden splendour; well exciting - Hunger, the best forerunner of a feast. - -So, come in— - - Do not delay, but enter: when we've dined - We then can best endure what must be borne. - -And so he, meeting him in this appropriate manner, replies with these -lines out of the Harper of Clearchus:— - - Sup on white congers, and whatever else - Can boast a sticky nature; for by such food - The breath is strengthen'd, and the voice of man - Is render'd rich and powerful. - -And as there was great applause on this, and as every one with one -accord called to him to come in, he went in and drank, and taking the -lyre, sang to us in such a manner that we all marvelled at his skill on -the harp, and at the rapidity of his execution, and at the tunefulness -of his voice; for he appeared to me to be not at all inferior to that -ancient Amœbeus, whom Aristeas, in his History of Harp-players, speaks -of as living at Athens, and dwelling near the theatre, and receiving an -Attic talent a-day every time he went out singing. - -18. And while some were discussing music in this manner, and others -of the guests saying different things every day, but all praising -the pastime, Masurius, who excelled in everything, and was a man of -universal wisdom, (for as an interpreter of the laws he was inferior -to no one, and he was always devoting some of his attention to music, -for indeed he was able himself to play on some musical instruments,) -said,—My good friends, Eupolis the comic poet says— - - And music is a deep and subtle science, - And always finding out some novelty - For those who're capable of comprehending it; - -on which account Anaxilas, in his Hyacinthus, says— - - For, by the gods I swear, music, like Libya, - Brings forth each year some novel prodigy; - -[Sidenote: MUSIC.] - -for, my dear fellows, "Music," as the Harp-player of Theophilus says, -"is a great and lasting treasure to all who have learnt it and know -anything about it;" for it ameliorates the disposition, and softens -those who are passionate and quarrelsome in their tempers. Accordingly, -"Clinias the Pythagorean," as Chamæleon of Pontus relates, "who was -a most unimpeachable man both in his actual conduct and also in -his disposition, if ever it happened to him to get out of temper or -indignant at anything, would take up his lyre, and play upon it. And -when people asked him the reason of this conduct, he used to say, 'I am -pacifying myself.' And so, too, the Achilles of Homer was mollified by -the music of the harp, which is all that Homer allots to him out of the -spoils of Eetion,[70] as being able to check his fiery temper. And he -is the only hero in the whole Iliad who indulges in this music." - -Now, that music can heal diseases, Theophrastus asserts in his treatise -on Enthusiasm, where he says that men with diseases in the loins -become free from pain if any one plays a Phrygian air opposite to the -part affected. And the Phrygians are the first people who invented -and employed the harmony which goes by their name; owing to which -circumstance it is that the flute-players among the Greeks have usually -Phrygian and servile-sounding names, such as Sambas in Alcman, and -Adon, and Telus. And in Hipponax we find Cion, and Codalus, and Babys, -from whom the proverb arose about men who play worse and worse,—"He -plays worse than Babys." But Aristoxenus ascribes the invention of this -harmony to Hyagnis the Phrygian. - -19. But Heraclides of Pontus, in the third book of his treatise on -Music, says—"Now that harmony ought not to be called Phrygian, just -as it has no right either to be called Lydian. For there are three -harmonies; as there are also three different races of Greeks—Dorians, -Æolians, and Ionians: and accordingly there is no little difference -between their manners. The Lacedæmonians are of all the Dorians the -most strict in maintaining their national customs; and the Thessalians -(and these are they who were the origin of the Æolian race) have -preserved at all times very nearly the same customs and institutions; -but the population of the Ionians has been a great deal changed, and -has gone through many transitions, because they have at all times -resembled whatever nations of barbarians have from time to time been -their masters. Accordingly, that species of melody which the Dorians -composed they called the Dorian harmony, and that which the Æolians -used to sing they named the Æolian harmony, and the third they called -the Ionian, because they heard the Ionians sing it. - -"Now the Dorian harmony is a manly and high-sounding strain, having -nothing relaxed or merry in it, but, rather, it is stern and vehement, -not admitting any great variations or any sudden changes. The character -of the Æolian harmony is pompous and inflated, and full of a sort of -pride; and these characteristics are very much in keeping with the -fondness for breeding horses and for entertaining strangers which the -people itself exhibits. There is nothing mean in it, but the style -is elevated and fearless; and therefore we see that a fondness for -banquets and for amorous indulgences is common to the whole nation, and -they indulge in every sort of relaxation: on which account they cherish -the style of the Sub-Dorian harmony; for that which they call the -Æolian is, says Heraclides, a sort of modification of the Dorian, and -is called ὑποδώριος. And we may collect the character of this -Æolian harmony also from what Lasus of Hermione says in his hymn to the -Ceres in Hermione, where he speaks as follows:— - - I sing the praise of Ceres and of Proserpine, - The sacred wife of Clymenus, Melibœa; - Raising the heavy-sounding harmony - Of hymns Æolian. - -But these Sub-Dorian songs, as they are called, are sung by nearly -everybody. Since, then, there is a Sub-Dorian melody, it is with great -propriety that Lasus speaks of Æolian harmony. Pratinas, too, somewhere -or other says— - - Aim not at too sustain'd a style, nor yet - At the relax'd Ionian harmony; - But draw a middle furrow through your ground, - And follow the Æolian muse in preference. - -And in what comes afterwards he speaks more plainly— - - But to all men who wish to raise their voices, - The Æolian harmony's most suitable. - -[Sidenote: MUSIC.] - -"Now formerly, as I have said, they used to call this the Æolian -harmony, but afterwards they gave it the name of the Sub-Dorian, -thinking, as some people say, that it was pitched lower on the flute -than the Dorian. But it appears to me that those who gave it this name, -seeing its inflated style, and the pretence to valour and virtue which -was put forth in the style of the harmony, thought it not exactly the -Dorian harmony, but to a certain extent like it: on which account they -called it ὑποδώριον, just as they call what is nearly white -ὑπόλευκον: and what is not absolutely sweet, but something -near it, we call ὑπόγλυκυ; so, too, we call what is not -thoroughly Dorian ὑπόδωριον. - -20. "Next in order let us consider the character of the Milesians, -which the Ionians display, being very proud of the goodly appearance -of their persons; and full of spirit, hard to be reconciled to -their enemies, quarrelsome, displaying no philanthropic or cheerful -qualities, but rather a want of affection and friendship, and a great -moroseness of disposition: on which account the Ionian style of harmony -also is not flowery nor mirthful, but austere and harsh, and having a -sort of gravity in it, which, however, is not ignoble-looking; on which -account that tragedy has a sort of affection for that harmony. But the -manners of the Ionians of the present day are more luxurious, and the -character of their present music is very far removed from the Ionian -harmony we have been speaking of. And men say that Pythermus the Teian -wrote songs such as are called Scolia in this kind of harmony; and that -it was because he was an Ionian poet that the harmony got the name of -Ionian. This is that Pythermus whom Ananius or Hipponax mentions in his -Iambics in this way:— - - Pythermus speaks of gold as though all else were nought. - -And Pythermus's own words are as follows:— - - All other things but gold are good for nothing. - -Therefore, according to this statement, it is probable that Pythermus, -as coming from those parts, adapted the character of his melodies -to the disposition of the Ionians; on which account I suppose that -his was not actually the Ionian harmony, but that it was a harmony -adapted in some admirable manner to the purpose required. And those are -contemptible people who are unable to distinguish the characteristic -differences of these separate harmonies; but who are led away by the -sharpness or flatness of the sounds, so as to describe one harmony as -ὑμερμιξολύδιος, and then again to give a definition of some -further sort, refining on this: for I do not think that even that which -is called the ὑπερφρύγιος has a distinct character of its -own, although some people do say that they have invented a new harmony -which they call Sub-Phrygian (ὑποφρύγιος). Now every kind of -harmony ought to have some distinct species of character or of passion; -as the Locrian has, for this was a harmony used by some of those who -lived in the time of Simonides and Pindar, but subsequently it fell -into contempt. - -21. "There are, then, as we have already said, three kinds of harmony, -as there are three nations of the Greek people. But the Phrygian and -Lydian harmonies, being barbaric, became known to the Greeks by means -of the Phrygians and Lydians who came over to Peloponnesus with Pelops. -For many Lydians accompanied and followed him, because Sipylus was a -town of Lydia; and many Phrygians did so too, not because they border -on the Lydians, but because their king also was Tantalus—(and you may -see all over Peloponnesus, and most especially in Lacedæmon, great -mounds, which the people there call the tombs of the Phrygians who came -over with Pelops)—and from them the Greeks learnt these harmonies: on -which account Telestes of Selinus says— - - First of all, Greeks, the comrades brave of Pelops, - Sang o'er their wine, in Phrygian melody, - The praises of the mighty Mountain Mother; - But others, striking the shrill strings of the lyre, - Gave forth a Lydian hymn." - -[Sidenote: MUSIC.] - -22. "But we must not admit," says Polybius of Megalopolis, "that -music, as Ephorus asserts, was introduced among men for the purposes -of fraud and trickery. Nor must we think that the ancient Cretans and -Lacedæmonians used flutes and songs at random to excite their military -ardour, instead of trumpets. Nor are we to imagine that the earliest -Arcadians had no reason whatever for doing so, when they introduced -music into every department of their management of the republic; so -that, though the nation in every other respect was most austere in its -manner of life, they nevertheless compelled music to be the constant -companion, not only of their boys, but even of their youths up to -thirty years of age. For the Arcadians are the only people among whom -the boys are trained from infancy to sing hymns and pæans to regular -airs, in which indeed every city celebrates their national heroes and -gods with such songs, in obedience to ancient custom. - -"But after this, learning the airs of Timotheus and Philoxenus, they -every year, at the festival of Bacchus, dance in their theatres to -the music of flute-players; the boys dancing in the choruses of boys, -and the youths in those of men. And throughout the whole duration of -their lives they are addicted to music at their common entertainments; -not so much, however, employing musicians as singing in turn: and to -admit themselves ignorant of any other accomplishment is not at all -reckoned discreditable to them; but to refuse to sing is accounted a -most disgraceful thing. And they, practising marches so as to march -in order to the sound of the flute, and studying their dances also, -exhibit every year in the theatres, under public regulations and at the -public expense. These, then, are the customs which they have derived -from the ancients, not for the sake of luxury and superfluity, but -from a consideration of the austerity which each individual practised -in his private life, and of the severity of their characters, which -they contract from the cold and gloomy nature of the climate which -prevails in the greater part of their country. And it is the nature of -all men to be in some degree influenced by the climate, so as to get -some resemblance to it themselves; and it is owing to this that we find -different races of men, varying in character and figure and complexion, -in proportion as they are more or less distant from one another. - -"In addition to this, they instituted public banquets and public -sacrifices, in which the men and women join; and also dances of the -maidens and boys together; endeavouring to mollify and civilize the -harshness of their natural character by the influence of education and -habit. And as the people of Cynætha neglected this system (although -they occupy by far the most inclement district of Arcadia, both as -respects the soil and the climate), they, never meeting one another -except for the purpose of giving offence and quarrelling, became at -last so utterly savage, that the very greatest impieties prevailed -among them alone of all the people of Arcadia; and at the time when -they made the great massacre, whatever Arcadian cities their emissaries -came to in their passage, the citizens of all the other cities at once -ordered them to depart by public proclamation; and the Mantineans even -made a public purification of their city after their departure, leading -victims all round their entire district." - -23. Agias, the musician, said that "the styrax, which at the Dionysiac -festivals is burnt in the orchestras, presented a Phrygian odour -to those who were within reach of it." Now, formerly music was an -exhortation to courage; and accordingly Alcæus the poet, one of the -greatest musicians that ever lived, places valour and manliness before -skill in music and poetry, being himself a man warlike even beyond what -was necessary. On which account, in such verses as these, he speaks in -high-toned language, and says— - - My lofty house is bright with brass, - And all my dwelling is adorn'd, in honour - Of mighty Mars, with shining helms, - O'er which white horse-hair crests superbly wave, - Choice ornament for manly brows; - And brazen greaves, on mighty pegs suspended, - Hang round the hall; fit to repel - The heavy javelin or the long-headed spear. - There, too, are breastplates of new linen, - And many a hollow shield, thrown basely down - By coward enemies in flight: - There, too, are sharp Chalcidic swords, and belts, - Short military cloaks besides, - And all things suitable for fearless war; - Which I may ne'er forget, - Since first I girt myself for the adventurous work— - -although it would have been more suitable for him to have had his house -well stored with musical instruments. But the ancients considered manly -courage the greatest of all civil virtues, and they attributed the -greatest importance to that, to the exclusion of other good qualities. -Archilochus accordingly, who was a distinguished poet, boasted in the -first place of being able to partake in all political undertakings, -and in the second place he mentioned the credit he had gained by his -poetical efforts, saying,— - -[Sidenote: MUSIC.] - - But I'm a willing servant of great Mars, - Skill'd also in the Muses' lovely art. - -And, in the same spirit, Æschylus, though a man who had -acquired such great renown by his poetry, nevertheless preferred having -his valour recorded on his tomb, and composed an inscription for it, of -which the following lines are a part:— - - The grove of Marathon, and the long-hair'd Medes, - Who felt his courage, well may speak of it. - -24. And it is on this account that the Lacedæmonians, who are a most -valiant nation, go to war to the music of the flute, and the Cretans -to the strains of the lyre, and the Lydians to the sound of pipes and -flutes, as Herodotus relates. And, moreover, many of the barbarians -make all their public proclamations to the accompaniment of flutes -and harps, softening the souls of their enemies by these means. And -Theopompus, in the forty-sixth book of his History, says—"The Getæ -make all their proclamations while holding harps in their hands and -playing on them." And it is perhaps on this account that Homer, having -due regard to the ancient institutions and customs of the Greeks, says— - - I hear, what graces every feast, the lyre;[71] - -as if this art of music were welcome also to men feasting. - -Now it was, as it should seem, a regular custom to introduce music, -in the first place in order that every one who might be too eager -for drunkenness or gluttony might have music as a sort of physician -and healer of his insolence and indecorum, and also because music -softens moroseness of temper; for it dissipates sadness, and produces -affability and a sort of gentlemanlike joy. From which consideration, -Homer has also, in the first book of the Iliad, represented the gods -as using music after their dissensions on the subject of Achilles; for -they continued for some time listening to it— - - Thus the blest gods the genial day prolong - In feasts ambrosial and celestial song: - Apollo tuned the lyre,—the Muses round, - With voice alternate, aid the silver sound.[72] - -For it was desirable that they should leave off their quarrels and -dissensions, as we have said. And most people seem to attribute the -practice of this art to banquets for the sake of setting things -right, and of the general mutual advantage. And, besides these other -occasions, the ancients also established by customs and laws that at -feasts all men should sing hymns to the gods, in order by these means -to preserve order and decency among us; for as all songs proceed -according to harmony, the consideration of the gods being added to this -harmony, elevates the feelings of each individual. And Philochorus -says that the ancients, when making their libations, did not always -use dithyrambic hymns, but "when they pour libations, they celebrate -Bacchus with wine and drunkenness, but Apollo with tranquillity and -good order." Accordingly Archilochus says— - - I, all excited in my mind with wine, - Am skilful in the dithyrambic, knowing - The noble melodies of the sovereign Bacchus. - -And Epicharmus, in his Philoctetes, says— - - A water-drinker knows no dithyrambics. - -So, that it was not merely with a view to superficial and vulgar -pleasure, as some assert, that music was originally introduced into -entertainments, is plain from what has been said above. But the -Lacedæmonians do not assert that they used to learn music as a science, -but they do profess to be able to judge well of what is done in the -art; and they say that they have already three times preserved it when -it was in danger of being lost. - -[Sidenote: DANCING.] - -25. Music also contributes to the proper exercising of the body and -to sharpening the intellect; on which account, every Grecian people, -and every barbarian nation too, that we are acquainted with, practise -it. And it was a good saying of Damon the Athenian, that songs and -dances must inevitably exist where the mind was excited in any -manner; and liberal, and gentlemanly, and honourable feelings of the -mind produce corresponding kinds of music, and the opposite feelings -likewise produce the opposite kinds of music. On which account, that -saying of Clisthenes the tyrant of Sicyon was a witty one, and a sign -of a well-educated intellect. For when he saw, as it is related,[73] -one of the suitors for his daughter dancing in an unseemly manner -(it was Hippoclides the Athenian), he told him that he had danced -away his marriage, thinking, as it should seem, that the mind of the -man corresponded to the dance which he had exhibited; for in dancing -and walking decorum and good order are honourable, and disorder and -vulgarity are discreditable. And it is on this principle that the poets -originally arranged dances for freeborn men, and employed figures only -to be emblems of what was being sung, always preserving the principles -of nobleness and manliness in them; on which account it was that they -gave them the name of ὑπορχήματα (accompaniment to the dance). And if -any one, while dancing, indulged in unseemly postures or figures, and -did nothing at all corresponding to the songs sung, he was considered -blameworthy; on which account, Aristophanes or Plato, in his -Preparations (as Chamæleon quotes the play), spoke thus:— - - So that if any one danced well, the sight - Was pleasing; but they now do nothing rightly, - But stand as if amazed, and roar at random. - -For the kind of dancing which was at that time used in the choruses was -decorous and magnificent, and to a certain extent imitated the motions -of men under arms; on which account Socrates in his Poems says that -those men who dance best are the best in warlike exploits; and thus he -writes:— - - But they who in the dance most suitably - Do honour to the Gods, are likewise best - In all the deeds of war. - -For the dance is very nearly an armed exercise, and is a display not -only of good discipline in other respects, but also of the care which -the dancers bestow on their persons. - -26. And Amphion the Thespiæan, in the second book of his treatise on -the Temple of the Muses on Mount Helicon, says that in Helicon there -are dances of boys, got up with great care, quoting this ancient -epigram:— - - I both did dance, and taught the citizens - The art of music, and my flute-player - Was Anacus the Phialensian; - My name was Bacchides of Sicyon; - And this my duty to the gods perform'd - Was honourable to my country Sicyon. - -And it was a good answer which was made by Caphesias the flute-player, -when one of his pupils began to play on the flute very loudly, and was -endeavouring to play as loudly as he could; on which he struck him, -and said, "Goodness does not consist in greatness, but greatness in -goodness." There are also relics and traces of the ancient dancing in -some statues which we have, which were made by ancient statuaries; -on which account men at that time paid more attention to moving -their hands with graceful gestures; for in this particular also -they aimed at graceful and gentlemanlike motions, comprehending what -was great in what was well done. And from these motions of the hands -they transferred some figures to the dances, and from the dances to -the palæstra; for they sought to improve their manliness by music -and by paying attention to their persons. And they practised to the -accompaniment of song with reference to their movements when under -arms; and it was from this practice that the dance called the Pyrrhic -dance originated, and every other dance of this kind, and all the -others which have the same name or any similar one with a slight -change: such as the Cretan dances called ὀρσίτης and ἐπικρήδιος; and -that dance, too, which is named ἀπόκινος, (and it is mentioned -under this name by Cratinus in his Nemesis, and by Cephisodorus in -his Amazons, and by Aristophanes in his Centaur, and by several other -poets,) though afterwards it came to be called μακτρισμός; and -many women used to dance it, who, I am aware, were afterwards called -μαρκτύπιαι. - -27. But the more sedate kinds of dance, both the more varied kinds -and those too whose figures are more simple, are the following:—The -Dactylus, the Iambic, the Molossian, the Emmelea, the Cordax, the -Sicinnis, the Persian, the Phrygian, the Nibatismus, the Thracian, the -Calabrismus, the Telesias (and this is a Macedonian dance which Ptolemy -was practising when he slew Alexander the brother of Philip, as Marsyas -relates in the third book of his History of Macedon). The following -dances are of a frantic kind:—The Cernophorus, and the Mongas, and -the Thermaustris. There was also a kind of dance in use among private -individuals, called the ἄνθεμα, and they used to dance this -while repeating the following form of words with a sort of mimicking -gesture, saying— - - Where are my roses, and where are my violets? - Where is my beautiful parsley? - Are these then my roses, are these then my violets? - And is this my beautiful parsley? - -[Sidenote: DANCES.] - -Among the Syracusans there was a kind of dance called the Chitoneas, -sacred to Diana, and it is a peculiar kind of dance, accompanied -with the flute. There was also an Ionian kind of dance practised at -drinking parties. They also practised the dance called ἀγγελικὴ at -their drinking parties. And there is another kind of dance called the -Burning of the World, which Menippus the Cynic mentions in his Banquet. -There are also some dances of a ridiculous character:—the Igdis, -the Mactrismus, the Apocinus, and the Sobas; and besides these, the -Morphasmus, and the Owl, and the Lion, and the Pouring out of Meal, and -the Abolition of Debts, and the Elements, and the Pyrrhic dance. And -they also danced to the accompaniment of the flute a dance which they -called the Dance of the Master of the Ship, and the Platter Dance. - -The figures used in dances are the Xiphismus, the Calathismus, the -Callabides, the Scops, and the Scopeuma. And the Scops was a figure -intended to represent people looking out from a distance, making an -arch over their brows with their hand so as to shade their eyes. And it -is mentioned by Æschylus in his Spectators:— - - And all these old σκωπεύματα of yours. - -And Eupolis, in his Flatterers, mentions the Callabides, when he says— - - He walks as though he were dancing the Callabides. - -Other figures are the Thermastris, the Hecaterides,[74] the Scopus, the -Hand-down, the Hand-up, the Dipodismus, the Taking-hold of Wood, the -Epanconismus, the Calathiscus, the Strobilus. There is also a dance -called the Telesias; and this is a martial kind of dance, deriving its -title from a man of the name of Telesias, who was the first person who -ever danced it, holding arms in his hands, as Hippagoras tells us in -the first book of his treatise on the Constitution of the Carthaginians. - -28. There is also a kind of satyric dance called the Sicinnis, as -Aristocles says in the eighth book of his treatise on Dances; and the -Satyrs are called Sicinnistæ. But some say that a barbarian of the name -of Sicinnus was the inventor of it, though others say that Sicinnus -was a Cretan by birth; and certainly the Cretans are dancers, as is -mentioned by Aristoxenus. But Scamon, in the first book of his treatise -on Inventions, says that this dance is called Sicinnis, from being -shaken (ἀπὸ τοῦ σείεσθαι), and that Thersippus was the first person -who danced the Sicinnis. Now in dancing, the motion of the feet was -adopted long before any motion of the hands was considered requisite; -for the ancients exercised their feet more than their hands in games -and in hunting; and the Cretans are greatly addicted to hunting, owing -to which they are swift of foot. But there are people to be found who -assert that Sicinnis is a word formed poetically from κινησις,[75] -because in dancing it the Satyrs use most rapid movements; for this -kind of dance gives no scope for a display of the passions, on which -account also it is never slow. - -Now all satyric poetry formerly consisted of choruses, as also did -tragedy, such as it existed at the same time; and that was the chief -reason why tragedy had no regular actors. And there are three kinds -of dance appropriate to dramatic poetry,—the tragic, the comic, -and the satyric; and in like manner, there are three kinds of lyric -dancing,—the pyrrhic, the gymnopædic, and the hyporchematic. And the -pyrrhic dance resembles the satyric; for they both consist of rapid -movements; but the pyrrhic appears to be a warlike kind of dance, for -it is danced by armed boys. And men in war have need of swiftness to -pursue their enemies, and also, when defeated, - - To flee, and not like madmen to stand firm, - Nor be afraid to seem a short time cowards. - -But the dance called Gymnopædica is like the dance in tragedy which -is called Emmelea; for in each there is seen a degree of gravity and -solemnity. But the hyporchematic dance is very nearly identical with -the comic one which is called Cordax. And they are both a sportive kind -of figure. - -29. But Aristoxenus says that the Pyrrhic dance derives its name from -Pyrrhichus, who was a Lacedæmonian by birth; and that even to this day -Pyrrhichus is a Lacedæmonian name. And the dance itself, being of a -warlike character, shows that it is the invention of some Lacedæmonian; -for the Lacedæmonians are a martial race, and their sons learn military -marches which they call ἐνόπλια. And the Lacedæmonians themselves in -their wars recite the poems of Tyrtæus, and move in time to those -airs. But Philochorus asserts that the Lacedæmonians, when owing to -the generalship of Tyrtæus they had subdued the Messenians, introduced -a regular custom, in their expeditions, that whenever they were at -supper, and had sung the pæan, they should also sing one of Tyrtæus's -hymns as a solo, one after another; and that the polemarch should -be the judge, and should give a piece of meat as a prize to him who -sang best. But the Pyrrhic dance is not preserved now among any other -people of Greece; and since that has fallen into disuse, their wars -also have been brought to a conclusion; but it continues in use among -the Lacedæmonians alone, being a sort of prelude preparatory to war: -and all who are more than five years old in Sparta learn to dance the -Pyrrhic dance. - -[Sidenote: DANCES.] - -But the Pyrrhic dance as it exists in our time, appears to be a sort -of Bacchic dance, and a little more pacific than the old one; for the -dancers carry thyrsi instead of spears, and they point and dart canes -at one another, and carry torches. And they dance in figures having -reference to Bacchus, and to the Indians, and to the story of Pentheus: -and they require for the Pyrrhic dance the most beautiful airs, and -what are called the "stirring" tunes. - -30. But the Gymnopædica resembles the dance which by the ancients -used to be called Anapale; for all the boys dance naked, performing -some kind of movement in regular time, and with gestures of the hand -like those used by wrestlers: so that the dancers exhibit a sort of -spectacle akin to the palæstra and to the pancratium, moving their feet -in regular time. And the different modes of dancing it are called the -Oschophoricus,[76] and the Bacchic, so that this kind of dance, too, -has some reference to Bacchus. But Aristoxenus says that the ancients, -after they had exercised themselves in the Gymnopædica, turned to the -Pyrrhic dance before they entered the theatre: and the Pyrrhic dance -is also called the Cheironomia. But the Hyporchematic dance is that in -which the chorus dances while singing. Accordingly Bacchylides says— - - There's no room now for sitting down, - There's no room for delay. - -And Pindar says— - - The Lacedæmonian troop of maidens fair. - -And the Lacedæmonians dance this dance in Pindar. And the -Hyporchematica is a dance of men and women. Now the best modes are -those which combine dancing with the singing; and they are these—the -Prosodiacal, the Apostolical (which last is also called παρθένιος), and -others of the same kind. And some danced to the hymn and some did not; -and some danced in accompaniment to hymns to Venus and Bacchus, and to -the Pæan, dancing at one time and resting at another. And among the -barbarians as well as among the Greeks there are respectable dances and -also indecorous ones. Now the Cordax among the Greeks is an indecorous -dance, but the Emmelea is a respectable one: as is among the Arcadians -the Cidaris, and among the Sicyonians the Aleter; and it is called -Aleter also in Ithaca, as Aristoxenus relates in the first book of his -History of Sicyon. And this appears enough to say at present on the -subject of dances. - -31. Now formerly decorum was carefully attended to in music, and -everything in this art had its suitable and appropriate ornament: on -which account there were separate flutes for each separate kind of -harmony; and every flute-player had flutes adapted to each kind of -harmony in their contests. But Pronomus the Theban was the first man -who played the three different kinds of harmony already mentioned -on the same flute. But now people meddle with music in a random and -inconsiderate manner. And formerly, to be popular with the vulgar was -reckoned a certain sign of a want of real skill: on which account -Asopodorus the Phliasian, when some flute-player was once being much -applauded while he himself was remaining in the hyposcenium,[77] -said—"What is all this? the man has evidently committed some great -blunder:"—as else he could not possibly have been so much approved -of by the mob. But I am aware that some people tell this story as if -it were Antigenides who said this. But in our days artists make the -objects of their art to be the gaining the applause of the spectators -in the theatre; on which account Aristoxenus, in his book entitled -Promiscuous Banquets, says—"We act in a manner similar to the people -of Pæstum who dwell in the Tyrrhenian Gulf; for it happened to them, -though they were originally Greeks, to have become at last completely -barbarised, becoming Tyrrhenians or Romans, and to have changed their -language, and all the rest of their national habits. But one Greek -festival they do celebrate even to the present day, in which they meet -and recollect all their ancient names and customs, and bewail their -loss to one another, and then, when they have wept for them, they -go home. And so," says he, "we also, since the theatres have become -completely barbarised, and since music has become entirely ruined -and vulgar, we, being but a few, will recall to our minds, sitting -by ourselves, what music once was." And this was the discourse of -Aristoxenus. - -[Sidenote: MUSIC.] - -32. Wherefore it seems to me that we ought to have a philosophical -conversation about music: for Pythagoras the Samian, who had such -a high reputation as a philosopher, is well known, from many -circumstances, to have been a man who had no slight or superficial -knowledge of music; for he indeed lays it down that the whole universe -is put and kept together by music. And altogether the ancient -philosophy of the Greeks appears to have been very much addicted to -music; and on this account they judged Apollo to have been the most -musical and the wisest of the gods, and Orpheus of the demi-gods. And -they called every one who devoted himself to the study of this art a -sophist, as Æschylus does in the verse where he says— - - And then the sophist sweetly struck the lyre. - -And that the ancients were excessively devoted to the study of music is -plain from Homer, who, because all his own poetry was adapted to music, -makes, from want of care, so many verses which are headless, and weak, -and imperfect in the tail. But Xenophanes, and Solon, and Theognis, and -Phocylides, and besides them Periander of Corinth, an elegiac poet, -and the rest of those who did not set melodies to their poems, compose -their verses with reference to number and to the arrangement of the -metres, and take great care that none of their verses shall be liable -to the charge of any of the irregularities which we just now imputed to -Homer. Now when we call a verse headless (ἀκέφαλος), we mean -such as have a mutilation or lameness at the beginning, such as— - - Ἐπειδὴ νῆάς τε καὶ Ἑλλήσποντον ἵκοντο.[78] - Ἐπίτονος τετάνυστο βοὸς ἶφι κταμένοιο.[79] - -Those we call weak (λαγαρὸς) which are defective in the -middle, as— - - Αἶψα δ' ἄρ' Αἰνείαν υἱὸν φίλον Ἀγχίσαο.[80] - Τῶν δ' αὖθ' ἡγείσθην Ἀσκληπιοῦ δύο παῖδες. - -Those again are μείουροι, which are imperfect in the tail or -end, as— - - Τρῶες δ' ἐῤῥίγησαν ὅπως ἴδον αἴολον ὄφιν.[81] - Καλὴ Κασσιέπεια θεοῖς δέμας ἐοικυῖα.[82] - Τοῦ φέρον ἔμπλησας ἀσκὸν μέγαν, ἐν δὲ καὶ ἤϊα.[83] - -33. But of all the Greeks, the Lacedæmonians were those who preserved -the art of music most strictly, as they applied themselves to the -practice a great deal: and there were a great many lyric poets among -them. And even to this day they preserve their ancient songs carefully, -being possessed of very varied and very accurate learning on the -subject; on which account Pratinas says— - - The Lacedæmonian grasshopper sweetly sings, - Well suited to the chorus. - -And on this account the poets also continually styled their odes— - - President of sweetest hymns: - -and— - - The honey-wing'd melodies of the Muse. - -For owing to the general moderation and austerity of their lives, -they betook themselves gladly to music, which has a sort of power of -soothing the understanding; so that it was natural enough that people -who hear it should be delighted. And the people whom they called -Choregi, were not, as Demetrius of Byzantium tells us in the fourth -book of his treatise on Poetry, those who have that name now, the -people, that is to say, who hire the choruses, but those who actually -led the choruses, as the name intimates: and so it happened, that the -Lacedæmonians were good musicians, and did not violate the ancient laws -of music. - -[Sidenote: MUSIC.] - -Now in ancient times all the Greeks were fond of music; but when in -subsequent ages disorders arose, when nearly all the ancient customs -had got out of fashion and had become obsolete, this fondness for music -also wore out, and bad styles of music were introduced, which led all -the composers to aim at effeminacy rather than delicacy, and at an -enervated and dissolute rather than a modest style. And perhaps this -will still exist hereafter in a greater degree, and will extend still -further, unless some one again draws forth the national music to the -light. For formerly the subjects of their songs used to be the exploits -of heroes, and the praises of the Gods; and accordingly Homer says of -Achilles— - - With this he soothes his lofty soul, and sings - Th' immortal deeds of heroes and of kings.[84] - -And of Phemius he says— - - Phemius, let acts of gods and heroes old, - What ancient bards in hall and bower have told, - Attemper'd to the lyre your voice employ, - Such the pleased ear will drink with silent joy.[85] - -And this custom was preserved among the barbarians, as Dinon tells us -in his history of Persia. Accordingly, the poets used to celebrate the -valour of the elder Cyrus, and they foresaw the war which was going to -be waged against Astyages. "For when," says he, "Cyrus had begun his -march against the Persians, (and he had previously been the commander -of the guards, and afterwards of the heavy-armed troops there, and then -he left;) and while Astyages was sitting at a banquet with his friends, -then a man, whose name was Angares, (and he was the most illustrious -of his minstrels,) being called in, sang other things, such as were -customary, and at last he said that— - - A mighty monster is let loose at last - Into the marsh, fiercer than wildest boar; - And when once master of the neighbouring ground - It soon will fight with ease 'gainst numerous hosts. - -And when Astyages asked him what monster he meant, he said—'Cyrus -the Persian.' And so the king, thinking that his suspicions were well -founded, sent people to recal Cyrus, but did not succeed in doing so." - -34. But I, though I could still say a good deal about music, yet, as I -hear the noise of flutes, I will check my desire for talking, and only -quote you the lines out of the Amateur of the Flute, by Philetærus— - - O Jove, it were a happy thing to die - While playing on the flute. For flute-players - Are th' only men who in the shades below - Feel the soft power and taste the bliss of Venus. - But those whose coarser minds know nought of music, - Pour water always into bottomless casks. - -After this there arose a discussion about the sambuca. And Masurius -said that the sambuca was a musical instrument, very shrill, and that -it was mentioned by Euphorion (who is also an Epic poet), in his book -on the Isthmian Games; for he says that it was used by the Parthians -and by the Troglodytæ, and that it had four strings. He said also that -it was mentioned by Pythagoras, in his treatise on the Red Sea. The -sambuca is also a name given to an engine used in sieges, the form and -mechanism of which is explained by Biton, in his book addressed to -Attalus on the subject of Military Engines. And Andreas of Panormus, -in the thirty-third book of his History of Sicily, detailed city by -city, says that it is borne against the walls of the enemy on two -cranes. And it is called sambuca because when it is raised up it -gives a sort of appearance of a ship and ladder joined together, and -resembles the shape of the musical instrument of the same name. But -Moschus, in the first book of his treatise on Mechanics, says that the -sambuca is originally a Roman engine, and that Heraclides of Pontus was -the original inventor of it. But Polybius, in the eighth book of his -History, says,—"Marcellus, having been a great deal inconvenienced -at that siege of Syracuse by the contrivances of Archimedes, used to -say that Archimedes had given his ships drink out of the sea; but that -his sambucæ had been buffeted and driven from the entertainment in -disgrace." - -35. And when, after this, Æmilianus said,—But, my good friend -Masurius, I myself, often, being a lover of music, turn my thoughts to -the instrument which is called the magadis, and cannot decide whether -I am to think that it was a species of flute or some kind of harp. For -that sweetest of poets, Anacreon, says somewhere or other— - - I hold my magadis and sing, - Striking loud the twentieth string, - Leucaspis, as the rapid hour - Leads you to youth's and beauty's flower. - -But Ion of Chios, in his Omphale, speaks of it as if it were a species -of flute, in the following words— - - And let the Lydian flute, the magadis, - Breathe its sweet sounds, and lead the tuneful song. - -[Sidenote: MUSIC.] - -And Aristarchus the grammarian, (a man whom Panætius the Rhodian -philosopher used to call the Prophet, because he could so easily divine -the meanings of poems,) when explaining this verse, affirms that the -magadis was a kind of flute: though Aristoxenus does not say so either -in his treatise on the Flute-players or in that on Flutes and other -Musical Instruments; nor does Archestratus either,—and he also wrote -two books on Flute-players; nor has Pyrrhander said so in his work on -Flute-players; nor Phillis the Delian,—for he also wrote a treatise on -Flute-players, and so did Euphranor. But Tryphon, in the second book -of his essay on Names, speaks thus—"The flute called magadis." And in -another place he says—"The magadis gives a shrill and deep tone at -the same time, as Anaxandrides intimates in his Man fighting in heavy -Armour, where we find the line— - - I will speak to you like a magadis, - In soft and powerful sounds at the same time. - -And, my dear Masurius, there is no one else except you who can solve -this difficulty for me. - -36. And Masurius replied—Didymus the grammarian, in his work entitled -Interpretations of the Plays of Ion different from the Interpretations -of others, says, my good friend Æmilianus, that by the term μάγαδις -αὐλὸς he understands the instrument which is also called κιθαριστήριος; -which is mentioned by Aristoxenus in the first book of his treatise on -the Boring of Flutes; for there he says that there are five kinds of -flutes; the parthenius, the pædicus, the citharisterius, the perfect, -and the superperfect. And he says that Ion has omitted the conjunction -τε improperly, so that we are to understand by μάγαδις αὐλὸς the flute -which accompanies the magadis; for the magadis is a stringed (ψαλτικὸν) -instrument, as Anacreon tells us, and it was invented by the Lydians, -on which account Ion, in his Omphale, calls the Lydian women ψάλτριαι, -as playing on stringed instruments, in the following lines— - - But come, ye Lydian ψάλτριαι, and singing - Your ancient hymns, do honour to this stranger. - -But Theophilus the comic poet, in his Neoptolemus, calls playing on the -magadis μαγαδίζειν, saying— - - It may be that a worthless son may sing - His father or his mother on the magadis (μαγαδίζειν), - Sitting upon the wheel; but none of us - Shall ever play such music now as theirs. - -And Euphorion, in his treatise on the Isthmian Games, says, that the -magadis is an ancient instrument, but that in latter times it was -altered, and had the name also changed to that of the sambuca. And, -that this instrument was very much used at Mitylene, so that one of the -Muses was represented by an old statuary, whose name was Lesbothemis, -as holding one in her hand. But Menæchmus, in his treatise on Artists, -says that the πηκτὶς, which he calls identical with the magadis, was -invented by Sappho. And Aristoxenus says that the magadis and the -pectis were both played with the fingers without any plectrum; on which -account Pindar, in his Scolium addressed to Hiero, having named the -magadis, calls it a responsive harping (ψαλμὸν ἀντίφθογγον), because its -music is accompanied in all its keys by two kinds of singers, namely, -men and boys. And Phrynichus, in his Phœnician Women, has said— - - Singing responsive songs on tuneful harps. - -And Sophocles, in his Mysians, says— - - There sounded too the Phrygian triangle, - With oft-repeated notes; to which responded - The well-struck strings of the soft Lydian pectis. - -37. But some people raise a question how, as the magadis did not exist -in the time of Anacreon (for instruments with many strings were never -seen till after his time), Anacreon can possibly mention it, as he does -when he says— - - I hold my magadis and sing, - Striking loud the twentieth string, - Leucaspis. - -But Posidonius asserts that Anacreon mentions three kinds of melodies, -the Phrygian, the Dorian, and the Lydian; for that these were the only -melodies with which he was acquainted. And as every one of these is -executed on seven strings, he says that it was very nearly correct -of Anacreon to speak of twenty strings, as he only omits one for the -sake of speaking in round numbers. But Posidonius is ignorant that the -magadis is an ancient instrument, though Pindar says plainly enough -that Terpander invented the barbitos to correspond to, and answer the -pectis in use among the Lydians— - -[Sidenote: MUSICAL INSTRUMENTS.] - - The sweet responsive lyre - Which long ago the Lesbian bard, - Terpander, did invent, sweet ornament - To the luxurious Lydian feasts, when he - Heard the high-toned pectis. - -Now the pectis and the magadis are the same instrument, as Aristoxenus -tells us, and Menæchmus the Sicyonian too, in his treatise on -Artists. And this last author says that Sappho, who is more ancient -than Anacreon, was the first person to use the pectis. Now, that -Terpander is more ancient than Anacreon, is evident from the following -considerations:—Terpander was the first man who ever got the victory -at the Carnean[86] games, as Hellanicus tells us in the verses in which -he has celebrated the victors at the Carnea, and also in the formal -catalogue which he gives us of them. But the first establishment of the -Carnea took place in the twenty-sixth Olympiad, as Sosibius tells us in -his essay on Dates. But Hieronymus, in his treatise on Harp-players, -which is the subject of the fifth of his Treatises on Poets, says -that Terpander was a contemporary of Lycurgus the lawgiver, who, it -is agreed by all men, was, with Iphitus of Elis, the author of that -establishment of the Olympic games from which the first Olympiad is -reckoned. But Euphorion, in his treatise on the Isthmian Games, says -that the instruments with many strings are altered only in their names; -but that the use of them is very ancient. - -38. However, Diogenes the tragic poet represents the pectis as -differing from the magadis; for in the Semele he says— - - And now I hear the turban-wearing women, - Votaries of th' Asiatic Cybele, - The wealthy Phrygians' daughters, loudly sounding - With drums, and rhombs, and brazen-clashing cymbals, - Their hands in concert striking on each other, - Pour forth a wise and healing hymn to the gods. - Likewise the Lydian and the Bactrian maids - Who dwell beside the Halys, loudly worship - The Tmolian goddess Artemis, who loves - The laurel shade of the thick leafy grove, - Striking the clear three-corner'd pectis, and - Raising responsive airs upon the magadis, - While flutes in Persian manner neatly join'd - Accompany the chorus. - -And Phillis the Delian, in the second book of his treatise on Music, -also asserts that the pectis is different from the magadis. And his -words are these—"There are the phœnices, the pectides, the magadides, -the sambucæ, the iambycæ, the triangles, the clepsiambi, the scindapsi, -the nine-string." For, he says that "the lyre to which they sang -iambics, they called the iambyca, and the instrument to which they sang -them in such a manner as to vary the metre a little, they called the -clepsiambus,[87] while the magadis was an instrument uttering a diapason -sound, and equally in tune for every portion of the singers. And -besides these there were instruments of other kinds also; for there was -the barbitos, or barmus, and many others, some with strings, and some -with sounding-boards." - -39. There were also some instruments besides those which were blown -into, and those which were used with different strings, which gave -forth only sounds of a simple nature, such as the castanets (κρέμβαλα), -which are mentioned by Dicæarchus, in his essay on the Manners and -Customs of Greece, where he says, that formerly certain instruments -were in very frequent use, in order to accompany women while dancing -and singing; and when any one touched these instruments with their -fingers they uttered a shrill sound. And he says that this is plainly -shown in the hymn to Diana, which begins thus— - - Diana, now my mind will have me utter - A pleasing song in honour of your deity, - While this my comrade strikes with nimble hand - The well-gilt brazen-sounding castanets. - -And Hermippus, in his play called The Gods, gives the word for rattling -the castanets, κρεμβαλίζειν, saying— - - And beating down the limpets from the rocks, - They make a noise like castanets (κρεμβαλίζουσι). - -[Sidenote: MUSICAL INSTRUMENTS.] - -But Didymus says, that some people, instead of the lyre, are in the -habit of striking oyster-shells and cockle-shells against one another, -and by these means contrive to play a tune in time to the dancers, as -Aristophanes also intimates in his Frogs.[88] - -40. But Artemon, in the first book of his treatise on the Dionysian -System, as he calls it, says that Timotheus the Milesian appears -to many men to have used an instrument of more strings than were -necessary, namely, the magadis, on which account he was chastised by -the Lacedæmonians as having corrupted the ancient music. And when -some one was going to cut away the superfluous strings from his lyre, -he showed them a little statue of Apollo which they had, which held -in its hand a lyre with an equal number of strings, and which was -tuned in the same manner; and so he was acquitted. But Douris, in his -treatise on Tragedy, says that the magadis was named after Magodis, who -was a Thracian by birth. But Apollodorus, in his Reply to the Letter -of Aristocles, says—"That which we now call ψαλτήριον is the same -instrument which was formerly called magadis; but that which used to -be called the clepsiambus, and the triangle, and the elymus, and the -nine-string, have fallen into comparative disuse." And Alcman says— - - And put away the magadis. - -And Sophocles, in his Thamyras, says— - - And well-compacted lyres and magadides, - And other highly-polish'd instruments, - From which the Greeks do wake the sweetest sounds. - -But Telestes, in his dithyrambic poem, called Hymenæus, says that -the magadis was an instrument with five strings, using the following -expressions— - - And each a different strain awakens,— - One struck the loud horn-sounding magadis, - And in the fivefold number of tight strings - Moved his hand to and fro most rapidly. - -I am acquainted, too, with another instrument which the Thracian kings -use in their banquets, as Nicomedes tells us in his essay on Orpheus. -Now Ephorus and Scamon, in their treatise on Inventions, say that -the instrument called the Phœnix derives its name from having been -invented by the Phœnicians. But Semus of Delos, in the first book of -the Delias, says that it is so called because its ribs are made of the -palm-tree which grows in Delos. The same writer, Semus, says that the -first person who used the sambuca was Sibylla, and that the instrument -derives its name from having been invented by a man named Sambyx. - -41. And concerning the instrument called the tripod (this also is a -musical instrument) the before-mentioned Artemo writes as follows—"And -that is how it is that there are many instruments, as to which it is -even uncertain whether they ever existed; as, for instance, the tripod -of Pythagoras of Zacynthus. For as it was in fashion but a very short -time, and as, either because the fingering of it appeared exceedingly -difficult, or for some other reason, it was very soon disused, it has -escaped the notice of most writers altogether. But the instrument was -in form very like the Delphian tripod, and it derived its name from -it; but it was used like a triple harp. For its feet stood on some -pedestal which admitted of being easily turned round, just as the legs -of movable chairs are made; and along the three intermediate spaces -between the feet, strings were stretched; an arm being placed above -each, and tuning-pegs, to which the strings were attached, below. And -on the top there was the usual ornament of the vase, and of some other -ornaments which were attached to it; all which gave it a very elegant -appearance; and it emitted a very powerful sound. And Pythagoras -divided the three harmonies with reference to three countries,—the -Dorian, the Lydian, and Phrygian. And he himself sitting on a chair -made on the same principles and after the same pattern, putting out his -left hand so as to take hold of the instrument, and using the plectrum -in his other hand, moved the pedestal with his foot very easily, so -as to use whichever side of the instrument he chose to begin with; -and then again turning to the other side he went on playing, and then -he changed to the third side. And so rapidly did the easy movement of -the pedestal, when touched by the foot, bring the various sides under -his hand, and so very rapid was his fingering and execution, that if -a person had not seen what was being done, but had judged only by his -ear, he would have fancied that he was listening to three harp-players -all playing on different instruments. But this instrument, though it -was so greatly admired, after his death rapidly fell into disuse." - -[Sidenote: MUSIC.] - -42. Now the system of playing the harp without any vocal accompaniment, -was, as Menæchmus informs us, first introduced by Aristonicus the -Argive, who was a contemporary of Archilochus, and lived in Corcyra. -But Philochorus, in the third hook of his Atthis, says—"Lysander the -Sicyonian harp-player was the first person who ever changed the art -of pure instrumental performance, dwelling on the long tones, and -producing a very rich sound, and adding also to the harp the music of -the flute; and this last addition was first introduced by Epigonus; -and taking away the jejuneness which existed in the music of those -who played the harp alone without any vocal accompaniment, he first -introduced various beautiful modifications[89] on that instrument; and -he played on the different kinds of harp called iambus and magadis, -which is also called συριγμός. And he was the first person who -ever attempted to change his instrument while playing. And afterwards, -adding dignity to the business, he was the first person to institute -a chorus. And Menæchmus says that Dion of Chius was the first person -who ever played on the harp an ode such as is used at libations to the -honour of Bacchus. But Timomachus, in his History of Cyprus, says that -Stesander the Samian added further improvements to his art, and was -the first person who at Delphi sang to his lyre the battles narrated -in Homer, beginning with the Odyssey. But others say that the first -person who ever played amatory strains on his harp was Amiton the -Eleuthernæan, who did so in his own city, whose descendants are all -called Amitores. - -But Aristoxenus says that just as some men have composed parodies on -hexameter verses, for the sake of exciting a laugh; so, too, others -have parodied the verses which were sung to the harp, in which pastime -Œnopas led the way. And he was imitated by Polyeuctus the Achæan, and -by Diocles of Cynætha. There have also been poets who have composed a -low kind of poems, concerning whom Phænias the Eresian speaks in his -writings addressed to the Sophists; where he writes thus:—"Telenicus -the Byzantian, and also Argas, being both authors of low poems, were -men who, as far as that kind of poetry could go, were accounted clever. -But they never even attempted to rival the songs of Terpander or -Phrynis." And Alexis mentions Argas, in his Man Disembarked, thus— - - _A._ Here is a poet who has gained the prize - In choruses. - _B._ What is his style of poetry? - _A._ A noble kind. - _B._ How will he stand comparison - With Argas? - _A._ He's a whole days journey better. - -And Anaxandrides, in his Hercules, says— - - For he appears a really clever man. - How gracefully he takes the instrument, - Then plays at once.... - When I have eaten my fill, I then incline - To send you off to sing a match with Argas, - That you, my friend, may thus the sophists conquer. - -43. But the author of the play called the Beggars, which is attributed -to Chionides, mentions a certain man of the name of Gnesippus as a -composer of ludicrous verses, and also of merry songs; and he says— - - I swear that neither now Gnesippus, nor - Cleomenes with all his nine-string'd lyre, - Could e'er have made this song endurable. - -And the author of the Helots says— - - He is a man who sings the ancient songs - Of Alcman, and Stesichorus, and Simonides; - -(he means to say Gnesippus): - - He likewise has composed songs for the night, - Well suited to adulterers, with which - They charm the women from their doors, while striking - The shrill iambyca or the triangle. - -And Cratinus, in his Effeminate Persons, says— - - Who, O Gnesippus, e'er saw me in love? - I am indignant; for I do think nothing - Can be so vain or foolish as a lover. - -[Sidenote: LOVE SONGS.] - -. . . . . . . and he ridicules him for his poems; and in his Herdsmen -he says— - - A man who would not give to Sophocles - A chorus when he asked one; though he granted - That favour to Cleomachus, whom I - Should scarce think worthy of so great an honour, - At the Adonia. - -And in his Hours he says— - - Farewell to that great tragedian - Cleomachus, with his chorus of hair-pullers, - Plucking vile melodies in the Lydian fashion. - -But Teleclides, in his Rigid Men, says that he was greatly addicted to -adultery. And Clearchus, in the second book of his Amatory Anecdotes, -says that the love-songs, and those, too, which are called the Locrian -songs, do not differ in the least from the compositions of Sappho and -Anacreon. Moreover, the poems of Archilochus, and that on fieldfares, -attributed to Homer, relate to some division or other of this passion, -describing it in metrical poetry. But the writings of Asopodorus about -love, and the whole body of amorous epistles, are a sort of amatory -poetry out of metre. - -44. When Masurius had said this, the second course, as it is called, -was served up to us; which, indeed, was very often offered to us, not -only on the days of the festival of Saturn,[90] when it is the custom -of the Romans to feast their slaves, while they themselves discharge -the offices of their slaves. But this is in reality a Grecian custom. -At all events, in Crete, at the festival of Mercury, a similar thing -takes place, as Carystius tells us in his Historic Reminiscences; -for then, while the slaves are feasting, the masters wait upon them -as if they were the servants: and so they do at Trœzen in the month -Geræstius. For then there is a festival which lasts for many days, -on one of which the slaves play at dice in common with the citizens, -and the masters give a banquet to the slaves, as Carystius himself -tells us. And Berosus, in the first book of his History of Babylon, -says that on the sixteenth day of the month Lous, there is a great -festival celebrated in Babylon, which is called Sakeas; and it lasts -five days: and during those days it is the custom for the masters to -be under the orders of their slaves; and one of the slaves puts on a -robe like the king's, which is called a zoganes, and is master of the -house. And Ctesias also mentions this festival in the second book of -his History of Persia. But the Coans act in an exactly contrary manner, -as Macareus tells us in the third book of his History of Cos. For when -they sacrifice to Juno, the slaves do not come to the entertainment; on -which account Phylarchus says— - - Among the Sourii, the freemen only - Assist at the holy sacrifice; none else - The temples or the altars dare approach; - And no slave may come near the sacred precincts. - -45. But Baton of Sinope, the orator, in his treatise on Thessaly and -Hæmonica, distinctly asserts that the Roman Saturnalia are originally -a very Greek festival, saying that among the Thessalians it is called -Peloria. And these are his words:—"When a common festival was being -celebrated by all the Pelasgi, a man whose name was Pelorus brought -news to Pelasgus that there had been some violent earthquakes in -Hæmonia, by which the mountains called Tempe had been rent asunder, -and that the water of the lake had burst through the rent, and was -all falling into the stream of the Peneus; and that all the country -which had formerly been covered by the lake was now laid open, and -that, as the waters were now drained off, there were plains visible -of wondrous size and beauty. Accordingly, Pelasgus, on hearing this -statement, had a table loaded with every delicacy set before Pelorus; -and every one else received him with great cordiality, and brought -whatever they had that was best, and placed it on the table before the -man who had brought this news; and Pelasgus himself waited on him with -great cheerfulness, and all the rest of the nobles obeyed him as his -servants as often as any opportunity offered. On which account, they -say that after the Pelasgi occupied the district, they instituted a -festival as a sort of imitation of the feast which took place on that -occasion; and, sacrificing to Jupiter Pelor, they serve up tables -admirably furnished, and hold a very cordial and friendly assembly, so -as to receive every foreigner at the banquet, and to set free all the -prisoners, and to make their servants sit down and feast with -every sort of liberty and licence, while their masters wait on them. -And, in short, even to this day the Thessalians celebrate this as their -chief festival, and call it Peloria." - -[Sidenote: SWEETMEATS.] - -46. Very often, then, as I have said, when such a dessert as this is -set before us, some one of the guests who were present would say— - - Certainly, second thoughts are much the best; - For what now can the table want? or what - Is there with which it is not amply loaded? - 'Tis full of fish fresh from the sea, besides - Here's tender veal, and dainty dishes of goose, - Tartlets, and cheesecakes steep'd most thoroughly - In the rich honey of the golden bee; - -as Euripides says in his Cretan Women: and, as Eubulus said in his Rich -Woman— - - And in the same way everything is sold - Together at Athens; figs and constables, - Grapes, turnips, pears and apples, witnesses, - Roses and medlars, cheesecakes, honeycombs, - Vetches and law-suits; bee-strings of all kinds, - And myrtle-berries, and lots for offices, - Hyacinths, and lambs, and hour-glasses too, - And laws and prosecutions. - -Accordingly, when Pontianus was about to say something about each -of the dishes of the second course,—We will not, said Ulpian, hear -you discuss these things until you have spoken about the sweetmeats -(ἐπιδορπίσματα). And Pontianus replied:—Cratinus says that -Philippides has given this name to the τραγήματα, in his -Miser, where he says— - - Cheesecakes, ἐπιδορπίσματα, and eggs, - And sesame; and were I to endeavour - To count up every dish, the day would fail me. - -And Diphilus, in his Telesias, says— - - Τράγημα, myrtle-berries, cheesecakes too, - And almonds; so that with the greatest pleasure - I eat the second course (ἐπιδορπίζομαι). - -And Sophilus, in his Deposit, says— - - 'Tis always pleasant supping with the Greeks; - They manage well; with them no one cries out— - Here, bring a stronger draught; for I must feast - With the Tanagrian; that there, lying down, - - * * * * * - - -And Plato, in his Atlanticus, calls these sweetmeats μεταδόρπια; -saying—"And at that time the earth used to produce all sorts of -sweet-smelling things for its inhabitants; and a great deal of -cultivated fruit, and a great variety of nuts; and all the -μεταδόρπια which give pleasure when eaten." - -47. But Tryphon says that formerly before the guests entered the -supper-room, each person's share was placed on the table, and that -afterwards a great many dishes of various kinds were served up in -addition; and that on this account these latter dishes were called -ἐπιφορήματα. But Philyllius, in his Well-digger, speaking of -the second course, says— - - Almonds, and nuts, and ἐπιφορήματα. - -And Archippus, in his Hercules, and Herodotus, in the first book of -his History, have both used the verb ἐπιδορπίζομαι for eating -after supper. And Archippus also, in his Hercules Marrying, uses the -word ἐπιφορήματα; where he says— - - The board was loaded with rich honey-cakes - And other ἐπιφορήματα. - -And Herodotus, in the first book of his History, says—"They do not -eat a great deal of meat, but a great many ἐπιφορήματα." But -as for the proverbial saying, "The ἐπιφόρημα of Abydos," -that is a kind of tax and harbour-due; as is explained by Aristides -in the third book of his treatise on Proverbs. But Dionysius, the -son of Tryphon, says—"Formerly, before the guests came into the -banqueting-room, the portion for each individual was placed on the -table, and afterwards a great many other things were served up in -addition (ἐπιφέρεσθαι); from which custom they were called -ἐπιφορήματα." And Philyllius, in his Well-digger, speaks of -what is brought in after the main part of the banquet is over, saying— - - Almonds, and nuts, and ἐπιτραπεζώματα. - -But Plato the comic poet, in the Menelaus, calls them ἐπιτραπέζαις, as -being for eatables placed on the table (ἐμὶ ταῖς τραπέζαις), saying— - - _A._ Come, tell me now, - Why are so few of the ἐπιτραπεζώματα - Remaining? - _B._ That man hated by the gods - Ate them all up. - -And Aristotle, in his treatise on Drunkenness, says that sweetmeats -(τραγήματα) used to be called by the ancients τρωγάλια; for that they -come in as a sort of second course. But it is Pindar who said— - - And τρώγαλον is nice when supper's over, - And when the guests have eaten plentifully. - -[Sidenote: THE DIFFERENT COURSES AT DINNER.] - -And he was quite right. For Euripides says, when one looks on what is -served up before one, one may really say— - - You see how happily life passes when - A man has always a well-appointed table. - -48. And that among the ancients the second course used to have a great -deal of expense and pains bestowed on it, we may learn from what Pindar -says in his Olympic Odes, where he speaks of the flesh of Pelops being -served up for food:— - - And in the second course they carved - Your miserable limbs, and feasted on them; - But far from me shall be the thought profane, - That in foul feast celestials could delight.[91] - -And the ancients often called this second course simply τράπεζαι, as, -for instance, Achæus in his Vulcan, which is a satyric drama, who says,— - - _A._ First we will gratify you with a feast; - Lo! here it is. - _B._ But after that what means - Of pleasure will you offer me? - _A._ We'll anoint you - All over with a richly-smelling perfume. - _B._ Will you not give me first a jug of water - To wash my hands with? - _A._ Surely; the dessert (τράπεζα) - Is now being clear'd away. - -And Aristophanes, in his Wasps, says— - - Bring water for the hands; clear the dessert.[92] - -And Aristotle, in his treatise on Drunkenness, uses the term δεύτεραι -τράπεζαι, much as we do now; saying,—"We must therefore bear in mind -that there is a difference between τράγημα and βρῶμα, as there is -also between ἒδεσμα and τρωγάλιον. For this is a national name in use -in every part of Greece, since there is food (βρῶμα) in sweetmeats -(ἐν τραγήμασι), from which consideration the man who first used the -expression δευτέρα τράπεζα, appears to have spoken with sufficient -correctness. For the eating of sweetmeats (τραγηματισμὸς) is really an -eating after supper (ἐπιδορπισμὸς); and the sweetmeats are served up -as a second supper." But Dicæarchus, in the first book of his Descent -to the Cave of Trophonius, speaks thus: "There was also the δευτέρα -τράπεζα, which was a very expensive part of a banquet, and there were -also garlands, and perfumes, and burnt frankincense, and all the other -necessary accompaniments of these things." - -49. Eggs too often formed a part of the second course, as did hares -and thrushes, which were served up with the honey-cakes; as we find -mentioned by Antiphanes in the Leptiniscus, where he says,— - - _A._ Would you drink Thasian wine? - _B._ No doubt, if any one - Fills me a goblet with it. - _A._ Then what think you - Of almonds? - _B._ I feel very friendly to them, - They mingle well with honey. - _A._ If a man - Should bring you honied cheesecakes? - _B._ I should eat them, - And swallow down an egg or two besides. - -And in his Things resembling one another, he says,— - - Then he introduced a dance, and after that he served up - A second course, provided well with every kind of dainty. - -And Amphis, in his Gynæcomania, says,— - - _A._ Did you e'er hear of what they call a ground[93] life? - . . . . . . . . . . . 'tis clearly - Cheesecakes, sweet wine, eggs, cakes of sesame, - Perfumes, and crowns, and female flute-players. - _B._ Castor and Pollux! why you have gone through - The names of all the dozen gods at once. - -Anaxandrides, in his Clowns, says,— - - And when I had my garland on my head, - They brought in the dessert (ἡ τράπεζα), in which there were - So many dishes, that, by all the gods, - And goddesses too, I hadn't the least idea - There were so many different things i' th' house; - And never did I live so well as then. - -Clearchus says in his Pandrosus,— - - _A._ Have water for your hands: - _B._ By no means, thank you; - I'm very comfortable as I am. - _A._ Pray have some; - You'll be no worse at all events. Boy, water! - And put some nuts and sweetmeats on the table. - -And Eubulus, in his Campylion, says,— - - _A._ Now is your table loaded well with sweetmeats. - _B._ I am not always very fond of sweetmeats. - -Alexis, too, says in his Polyclea, (Polyclea was the name of a -courtesan,)— - -[Sidenote: DESSERT.] - - He was a clever man who first invented - The use of sweetmeats; for he added thus - A pleasant lengthening to the feast, and saved men - From unfill'd mouths and idle jaws unoccupied. - -And in his Female Likeness (but this same play is attributed also to -Antidotus) he says,— - - _A._ I am not one, by Æsculapius! - To care excessively about my supper; - I'm fonder of dessert. - _B._ 'Tis very well. - _A._ For I do hear that sweetmeats are in fashion, - For suitors when they're following.... - _B._ Their brides,— - _A._ To give them cheesecakes, hares, and thrushes too, - These are the things I like; but pickled fish - And soups and sauces I can't bear, ye gods! - -But Apion and Diodorus, as Pamphilus tells us, assert that the -sweetmeats brought in after supper are also called ἐπαίκλεια. - -50. Ephippus, in his Ephebi, enumerating the different dishes in -fashion for dessert, says,— - - Then there were brought some groats, some rich perfumes - From Egypt, and a cask of rich palm wine - Was broach'd. Then cakes and other kinds of sweetmeats, - Cheesecakes of every sort and every name; - And a whole hecatomb of eggs. These things - We ate, and clear'd the table vigorously, - For we did e'en devour some parasites. - -And in his Cydon he says,— - - And after supper they served up some kernels, - Vetches, and beans, and groats, and cheese, and honey, - Sweetmeats of various kinds, and cakes of sesame, - And pyramidical rolls of wheat, and apples, - Nuts, milk, hempseed too, and shell-fish, - Syrup, the brains of Jove. - -Alexis too, in his Philiscus, says,— - - Now is the time to clear the table, and - To bring each guest some water for his hands, - And garlands, perfumes, and libations, - Frankincense, and a chafing-dish. Now give - Some sweetmeats, and let all some cheesecakes have. - -And as Philoxenus of Cythera, in his Banquet, where he mentions the -second course, has spoken by name of many of the dishes which are -served up to us, we may as well cite his words:— - -"And the beautiful vessels which come in first, were brought in again -full of every kind of delicacy, which mortals call τράπεζαι, but the -Gods call them the Horn of Amalthea. And in the middle was placed -that great delight of mortals, white marrow dressed sweet; covering -its face with a thin membrane, like a spider's web, out of modesty, -that one might not see . . . . . in the dry nets of Aristæus. . . . -And its name was amyllus . . . . . . . . . which they call Jupiter's -sweetmeats. . . . Then he distributed plates of . . . . very -delicious . . . . . . and a cheesecake compounded of cheese, and milk, -and honey . . . . . almonds with soft rind . . . . and nuts, which -boys are very fond of; and everything else which could be expected in -plentiful and costly entertainment. And drinking went on, and playing -at the cottabus, and conversation. . . . . . . . It was pronounced a -very magnificent entertainment, and every one admired and praised it." - -This, then, is the description given by Philoxenus of Cythera, whom -Antiphanes praises in his Third-rate Performer, where he says— - - Philoxenus now does surpass by far - All other poets. First of all he everywhere - Uses new words peculiar to himself; - And then how cleverly doth he mix his melodies - With every kind of change and modification! - Surely he is a god among weak men, - And a most thorough judge of music too. - But poets of the present day patch up - Phrases of ivy and fountains into verse, - And borrow old expressions, talking of - Melodies flying on the wings of flowers, - And interweave them with their own poor stuff. - -51. There are many writers who have given lists of the different -kinds of cheesecakes, and as far as I can recollect, I will mention -them, and what they have said. I know, too, that Callimachus, in his -List of Various Books, mentions the treatises on the Art of Making -Cheesecakes, written by Ægimius, and Hegesippus, and Metrobius, and -also by Phætus. But I will communicate to you the names of cheesecakes -which I myself have been able to find to put down, not treating you as -Socrates was treated in the matter of the cheesecake which was sent to -him by Alcibiades; for Xanthippe took it and trampled upon it, on which -Socrates laughed, and said, "At all events you will not have any of it -yourself." (This story is related by Antipater, in the first book of -his essay on Passion.) But I, as I am fond of cheesecakes, should have -been very sorry to see that divine cheesecake so injuriously treated. -Accordingly, Plato the comic poet mentions cheesecakes in his play -called The Poet, where he says— - - Am I alone to sacrifice without Having a taste allow'd - me of the entrails, Without a cheesecake, without - frankincense? - -[Sidenote: CHEESECAKES.] - -Nor do I forget that there is a village, which Demetrius the Scepsian, -in the twelfth book of his Trojan Array, tells us bears the name -of Πλακοῦς (cheesecake); and he says that it is six stadia from -Hypoplacian Thebes.[94] - -Now, the word πλακοῦς ought to have a circumflex in the nominative -case; for it is contracted from πλακόεις, as τυροῦς is from τυρόεις, -and σησαμούς from σησαμόεις. And it is used as a substantive, the word -ἄρτος (bread) being understood. - -Those who have lived in the place assure us that there are capital -cheesecakes to be got at Parium on the Hellespont; for it is a blunder -of Alexis, when he speaks of them as coming from the island of Paros. -And this is what he says in his play called Archilochus:— - - Happy old man, who in the sea-girt isle Of happy - Paros dwell'st—a land which bears Two things in high - perfection; marble white, Fit decoration for th' immortal - gods, And cheesecakes, dainty food for mortal men. - -And Sopater the farce-writer, in his Suitors of Bacchis, testifies that -the cheesecakes of Samos are extraordinarily good; saying,— - - The cheesecake-making island named Samos. - -52. Menander, in his False Hercules, speaks of cheesecakes made in a -mould:— - - It is not now a question about candyli, Or all the - other things which you are used To mix together in one - dish—eggs, honey, And similago; for all these things - now Are out of place. The cook at present's making Baked - cheesecakes in a mould; and boiling groats, To serve up - after the salt-fish,—and grapes, And forced-meat wrapp'd - in fig-leaves. And the maid, Who makes the sweetmeats and - the common cheesecakes, Is roasting joints of meat and - plates of thrushes. - -And Evangelus, in his Newly-married Woman, says— - - _A._ Four tables did I mention to you of women, - And six of men; a supper, too, complete— - In no one single thing deficient; - Wishing the marriage-feast to be a splendid one. - _B._ Ask no one else; I will myself go round, - Provide for everything, and report to you. - . . . . . As many kinds of olives as you please; - For meat, you've veal, and sucking-pig, and pork, - And hares— - _A._ Hear how this cursed fellow boasts! - _B._ Forced-meat in fig-leaves, cheese, cheesecakes in moulds— - _A._ Here, Dromo! - _B._ Candyli, eggs, cakes of meal. - And then the table is three cubits high; - So that all those who sit around must rise - Whene'er they wish to help themselves to anything. - -There was a kind of cheesecake called ἄμης. Antiphanes -enumerates - - ἄμητες, ἄμυλοι; - -and Menander, in his Supposititious Son, says— - - You would be glad were any one to dress - A cheesecake (ἄμητα) for you. - -But the Ionians, as Seleucus tells us in his Dialects, make the -accusative case ἄμην; and they call small cheesecakes of the -same kind ἀμητίσκοι. Teleclides says— - - Thrushes flew of their own accord - Right down my throat with savoury ἀμητίσκοι. - -53. There was also a kind called διακόνιον:— - - He was so greedy that he ate a whole - Diaconium up, besides an amphiphon. - -But the ἀμφιφῶν was a kind of cheesecake consecrated to -Diana, having figures of lighted torches round it. Philemon, in his -Beggar, or Woman of Rhodes, says— - - Diana, mistress dear, I bring you now - This amphiphon, and these libations holy. - -Diphilus also mentions it in his Hecate. Philochorus also mentions the -fact of its being called ἀμφιφῶν, and of its being brought -into the temples of Diana, and also to the places where three roads -meet, on the day when the moon is overtaken at its setting by the -rising of the sun; and so the heaven is ἀμφιφῶς, or all over -light. - -There is the basynias too. Semus, in the second book of the Deliad, -says—"In the island of Hecate, the Delians sacrifice to Iris, offering -her the cheesecakes called basyniæ; and this is a cake of wheat-flour, -and suet, and honey, boiled up together: and what is called κόκκωρα -consists of a fig and three nuts." - -[Sidenote: CHEESECAKES.] - -There are also cheesecakes called strepti and neëlata. Both these kinds -are mentioned by Demosthenes the orator, in his Speech in Defence of -Ctesiphon concerning the Crown. - -There are also epichyta. Nicochares, in his Handicraftsmen, says— - - I've loaves, and barley-cakes, and bran, and flour, - And rolls, obelias, and honey'd cheesecakes, - Epichyti, ptisan, and common cheesecakes, - Dendalides, and fried bread. - -But Pamphilus says that the ἐπίχυτος is the same kind of -cheesecake as that which is called ἀττανίτης. And Hipponax -mentions the ἀττανίτης in the following lines:— - - Not eating hares or woodcocks, - Nor mingling small fried loaves with cakes of sesame, - Nor dipping attanitæ in honeycombs. - -There is also the creïum. This is a kind of cheesecake which, at Argos, -is brought to the bridegroom from the bride; and it is roasted on the -coals, and the friends of the bridegroom are invited to eat it; and it -is served up with honey, as Philetas tells us in his Miscellanies. - -There is also the glycinas: this is a cheesecake in fashion among the -Cretans, made, with sweet wine and oil, as Seleucus tells us in his -Dialects. - -There is also the empeptas. The same author speaks of this as a -cheesecake made of wheat, hollow and well-shaped, like those which are -called κρηπῖδες; being rather a kind of paste into which they put those -cheesecakes which are really made with cheese. - -54. There are cakes, also, called ἐγκρίδες. These are cakes -boiled in oil, and after that seasoned with honey; and they are -mentioned by Stesichorus in the following lines:— - - Groats and encrides, - And other cakes, and fresh sweet honey. - -Epicharmus, too, mentions them; and so does Nicophon, in his -Handicraftsmen. And Aristophanes, in his Danaides, speaks of a man who -made them in the following words:— - - And not be a seller of encrides (ἐγκριδοπώλης). - -And Pherecrates, in his Crapatalli, says— - - Let him take this, and then along the road - Let him seize some encrides. - -There is the ἐπικύκλιος, too. This is a kind of cheesecake -in use among the Syracusans, under this name; and it is mentioned by -Epicharmus, in his Earth and Sea. - -There is also the γοῦρος; and that this, too, is a kind of -cheesecake we learn from what Solon says in his Iambics:— - - Some spend their time in drinking, and eating cakes, - And some eat bread, and others feast on γοῦροι - Mingled with lentils; and there is no kind - Of dainty wanting there, but all the fruits - Which the rich earth brings forth as food for men - Are present in abundance. - -There are also cribanæ; and κριβάνης is a name given by Alcman -to some cheesecakes, as Apollodorus tells us. And Sosibius asserts the -same thing, in the third book of his Essay on Alcman; and he says they -are in shape like a breast, and that the Lacedæmonians use them at -the banquets of women, and that the female friends of the bride, who -follow her in a chorus, carry them about when they are going to sing an -encomium which has been prepared in her honour. - -There is also the crimnites, which is a kind of cheesecake made of a -coarser sort of barley-meal (κρίμνον), as Iatrocles tells us -in his treatise on Cheesecakes. - -55. Then there is the staitites; and this, too, is a species of -cheesecake made of wheaten-flour and honey. Epicharmus mentions it in -his Hebe's Wedding; but the wheaten-flour is wetted, and then put into -a frying-pan; and after that honey is sprinkled over it, and sesame, -and cheese; as Iatrocles tells us. - -There is also the charisius. This is mentioned by Aristophanes in his -Daitaleis, where he says— - - But I will send them in the evening - A charisian cheesecake. - -And Eubulus, in his Ancylion, speaks of it as if it were plain bread:— - - I only just leapt out, - While baking the charisius. - -Then there is the ἐπίδαιτρον, which is a barley-cake, made -like a cheesecake, to be eaten after supper; as Philemon tells us in -his treatise on Attic Names. - -There is also the nanus, which is a loaf made like a cheesecake, -prepared with cheese and oil. - -There are also ψώθια, which are likewise called ψαθύρια. Pherecrates, -in the Crapatalli, says— - - And in the shades below you'll get for threepence - A crapatallus, and some ψώθια. - -[Sidenote: CHEESECAKES.] - -But Apollodorus the Athenian, and Theodorus, in his treatise -on the Attic Dialect, say that the crumbs which are knocked off from a -loaf are called ψώθια, which some people also call ἀττάραγοι. - -Then there is the ἴτριον. This is a thin cake, made of sesame -and honey; and it is mentioned by Anacreon thus:— - - I broke my fast, taking a little slice - Of an ἴτριον; but I drank a cask of wine. - -And Aristophanes, in his Acharnians, says— - - Cheesecakes, and cakes of sesame, and ἴτρια. - -And Sophocles, in his Contention, says— - - But I, being hungry, look back at the ἴτρια. - -There is mention made also of ἄμοραι. Philetas, in his -Miscellanies, says that cakes of honey are called ἄμοραι; and -they are made by a regular baker. - -There is the ταγηνίτης, too; which is a cheesecake fried -in oil. Magnes, or whoever it was that wrote the comedies which are -attributed to him, says in the second edition of his Bacchus— - - Have you ne'er seen the fresh ταγήνιαι hissing, - When you pour honey over them? - -And Cratinus, in his Laws, says— - - The fresh ταγηνίας, dropping morning dew. - -Then there is the ἔλαφος. This is a cheesecake made on the -festival of Elaphebolia, of wheat-flour, and honey, and sesame. - -The ναστὸς is a kind of cheesecake, having stuffing inside it. - -56. Χόρια are cakes made up with honey and milk. - -The ἀμορβίτης is a species of cheesecake in fashion among the -Sicilians. But some people call it παισά. And among the Coans -it is called πλακούντιον, as we are informed by Iatrocles. - -Then there are the σησαμίδες, which are cakes made of honey, -and roasted sesame, and oil, of a round shape. Eupolis, in his -Flatterers, says— - - He is all grace, he steps like a callabis-dancer, - And breathes sesamides, and smells of apples. - -And Antiphanes, in his Deucalion, says— - - Sesamides, or honey-cheesecakes, - Or any other dainty of the kind. - -And Ephippus, in his Cydon, also mentions them in a passage which has -been already quoted. - -Then there are μύλλοι. Heraclides the Syracusan, in his -treatise on Laws, says, that in Syracuse, on the principal day of the -Thesmophorian festival, cakes of a peculiar shape are made of sesame -and honey, which are called μύλλοι throughout all Sicily, and -are carried about as offerings to the goddesses. There is also the -echinus. Lynceus the Samian, in his epistle to Diagoras, comparing the -things which are considered dainties in Attica with those which are -in esteem at Rhodes, writes thus: "They have for the second course a -rival to the fame of the ἄμης in a new antagonist called the ἐχινος, -concerning which I will speak briefly; but when you come and see me, -and eat one which shall be prepared for you in the Rhodian manner, then -I will endeavour to say more about it." - -There are also cheesecakes named κοτυλίσκοι. Heracleon of -Ephesus tells us that those cheesecakes have this name which are made -of the third part of a chœnix of wheat. - -There are others called χοιρίναι, which are mentioned by -Iatrocles in his treatise on Cheesecakes; and he speaks also of that -which is called πυραμοῦς, which he says differs from the -πυραμίς, inasmuch as this latter is made of bruised wheat -which has been softened with honey. And these cheesecakes are in -nightly festivals given as prizes to the man who has kept awake all -night. - -57. But Chrysippus of Tyana, in his book called the Art of -Making Bread, enumerates the following species and genera of -cheesecakes:—"The terentinum, the crassianum, the tutianum, the -sabellicum, the clustron, the julianum, the apicianum, the canopicum, -the pelucidum, the cappadocium, the hedybium, the maryptum, the -plicium, the guttatum, the montianum. This last," he says, "you will -soften with sour wine, and if you have a little cheese you may mash -the montianum up half with wine and half with cheese, and so it will -be more palatable. Then there is the clustrum curianum, the clustrum -tuttatum, and the clustrum tabonianum. There are also mustacia made -with mead, mustacia made with sesame, crustum purium, gosgloanium, and -paulianum. - -[Sidenote: CHEESECAKES.] - -"The following cakes resembling cheesecakes," he says, "are really -made with cheese:—the enchytus, the scriblites, the subityllus. There -is also another kind of subityllus made of groats. Then there is the -spira; this, too, is made with cheese. - -There are, too, the lucuntli, the argyrotryphema, the libos, the -cercus, the æxaphas, the clustroplacous. There is also," says -Chrysippus, "a cheesecake made of rye. The phthois is made thus:—Take -some cheese and pound it, then put it into a brazen sieve and strain -it; then put in honey and a hemina[95] of flour made from spring wheat, -and beat the whole together into one mass. - -"There is another cake, which is called by the Romans catillus ornatus, -and which is made thus:—Wash some lettuces and scrape them; then put -some wine into a mortar and pound the lettuces in it; then, squeezing -out the juice, mix up some flour from spring wheat in it, and allowing -it to settle, after a little while pound it again, adding a little -pig's fat and pepper; then pound it again, draw it out into a cake, -smoothe it, and cut it again, and cut it into shape, and boil it in hot -oil, putting all the fragments which you have cut off into a strainer. - -"Other kinds of cheesecakes are the following:—the ostracites, the -attanites, the amylum, the tyrocoscinum. Make this last thus:—Pound -some cheese (τῦρον) carefully, and put it into a vessel; then place -above it a brazen sieve (κόσκινον) and strain the cheese through -it. And when you are going to serve it up, then put in above it a -sufficient quantity of honey. The cheesecakes called ὑποτυρίδες are -made thus:—Put some honey into some milk, pound them, and put them into -a vessel, and let them coagulate; then, if you have some little sieves -at hand, put what is in the vessel into them, and let the whey run off; -and when it appears to you to have coagulated thoroughly, then take up -the vessel in which it is, and transfer it to a silver dish, and the -coat, or crust, will be uppermost. But if you have no such sieves, then -use some new fans, such as those which are used to blow the fire; for -they will serve the same purpose. Then there is the coptoplacous. And -also," says he, "in Crete they make a kind of cheesecake which they -call gastris. And it is made thus:—Take some Thasian and Pontic nuts -and some almonds, and also a poppy. Roast this last with great care, -and then take the seed and pound it in a clean mortar; then, adding the -fruits which I have mentioned above, beat them up with boiled honey, -putting in plenty of pepper, and make the whole into a soft mass, (but -it will be of a black colour because of the poppy;) flatten it and make -it into a square shape; then, having pounded some white sesame, soften -that too with boiled honey, and draw it out into two cakes, placing one -beneath and the other above, so as to have the black surface in the -middle, and make it into a neat shape." These are the recipes of that -clever writer on confectionary, Chrysippus. - -58. But Harpocration the Mendesian, in his treatise on Cheesecakes, -speaks of a dish which the Alexandrians call παγκαρπία. Now -this dish consists of a number of cakes mashed up together and boiled -with honey. And after they are boiled, they are made up into round -balls, and fastened round with a thin string of byblus in order to -keep them together. There is also a dish called πόλτος, which -Alcman mentions in the following terms— - - And then we'll give you poltos made of beans (πυάνιος), - And snow-white wheaten groats from unripe corn, - And fruit of wax. - -But the substantive πυάνιον, as Sosibius tells us, means a -collection of all kinds of seeds boiled up in sweet wine. And χῖδρος -means boiled grains of wheat. And when he speaks here of waxy -fruit, he means honey. And Epicharmus, in his Earth and Sea, speaks -thus— - - To boil some morning πόλτος. - -And Pherecrates mentions the cakes called μελικηρίδων in his -Deserters, speaking as follows— - - As one man smells like goats, but others - Breathe from their mouths unalloy'd μελικήρας. - -59. And when all this had been said, the wise Ulpian said,—Whence, -my most learned grammarians, and out of what library, have these -respectable writers, Chrysippus and Harpocration, been extracted, men -who bring the names of illustrious philosophers into disrepute by being -their namesakes? And what Greek has ever used the word ἡμίνα; -or who has ever mentioned the ἄμυλος?" And when Laurentius -answered him, and said,—Whoever the authors of the poems attributed to -Epicharmus were, they were acquainted with the ἡπίνα. And we -find the following expressions in the play entitled Chiron— - - And to drink twice the quantity of cool water,— - Two full heminas. - -[Sidenote: CAKES.] - -And these spurious poems, attributed to Epicharmus, were, at -all events, written by eminent men. For it was Chrysogonus the -flute-player, as Aristoxenus tells us in the eighth book of his -Political Laws, who wrote the poem entitled Polity. And Philochorus, -in his treatise on Divination, says that it was a man of the name of -Axiopistos, (whether he was a Locrian or a Sicyonian is uncertain,) who -was the author of the Canon and the Sentences. And Apollodorus tells us -the same thing. And Teleclides mentions the ἄμυλος in his Rigid Men, -speaking thus— - - Hot cheesecakes now are things I'm fond of, - Wild pears I do not care about; - I also like rich bits of hare - Placed on an ἄμυλος. - -60. When Ulpian had heard this, he said—But, since you have also a -cake which you call κοπτὴ, and I see that there is one served -up for each of you on the table, tell us now, you epicures, what writer -of authority ever mentions this word κοπτὴ? And Democritus -replied—Dionysius of Utica, in the seventh book of his Georgics, says -that the sea leek is called κοπτὴ. And as for the honey-cake -which is now served up before each of us, Clearchus the Solensian, in -his treatise on Riddles, mentions that, saying—"If any one were to -order a number of vessels to be mentioned which resemble one another, -he might say, - - A tripod, a bowl, a candlestick, a marble mortar, - A bench, a sponge, a caldron, a boat, a metal mortar, - An oil-cruse, a basket, a knife, a ladle, - A goblet, and a needle. - -And after that he gives a list of the names of different dishes, thus— - - Soup, lentils, salted meat, and fish, and turnips, - Garlic, fresh meat, and tunny-roe, pickles, onions, - Olives, and artichokes, capers, truffles, mushrooms. - -And in the same way he gives a catalogue of cakes, and sweetmeats, -thus— - - Ames, placous, entiltos, itrium,[96] - Pomegranates, eggs, vetches, and sesame; - Coptè and grapes, dried figs, and pears and peaches, - Apples and almonds." - -These are the words of Clearchus. But Sopater the farce-writer, in his -drama entitled Pylæ, says— - - Who was it who invented first black cakes (κοπταὶ) - Of the uncounted poppy-seed? who mix'd - The yellow compounds of delicious sweetmeats? - -Here my excellent cross-examiner, Ulpian, you have authorities for -κοπτή; and so now I advise you ἀπεσθίειν some. And he, without any -delay, took and ate some. And when they all laughed, Democritus -said;—But, my fine word-catcher, I did not desire you to eat, but not -to eat; for the word ἀπεσθίω is used in the sense of abstaining from -eating by Theopompus the comic poet, in his Phineus, where he says— - - Cease gambling with the dice, my boy, and now - Feed for the future more on herbs. Your stomach - Is hard with indigestion; give up eating (ἀπέσθιε) - Those fish that cling to the rocks; the lees of wine - Will make your head and senses clear, and thus - You'll find your health, and your estate too, better. - -Men do, however, use ἀπεσθίω for to eat a portion of -anything, as Hermippus does, in his Soldiers— - - Alas! alas! he bites me now, he bites, - And quite devours (ἀπεσθίει) my ears. - -61. The Syrian being convicted by these arguments, and being a good -deal annoyed, said—But I see here on the table some pistachio nuts -(ψιττάκια); and if you can tell me what author has ever -spoken of them, I will give you, not ten golden staters, as that Pontic -trifler has it, but this goblet. And as Democritus made no reply, he -said, But since you cannot answer me, I will tell you; Nicander of -Colophon, in his Theriacans, mentions them, and says— - - Pistachio nuts (ψιττάκια) upon the highest branches, - Like almonds to the sight. - -The word is also written βιστάκια, in the line— - - And almond-looking βιστάκια were there. - -And Posidonius the Stoic, in the third book of his History, writes -thus: "But both Arabia and Syria produce the peach, and the nut which -is called βιστάκιον; which bears a fruit in bunches like bunches of -grapes, of a sort of tawny white, long shaped, like tears, and the nuts -lie on one another like berries. But the kernel is of a light green, -and it is less juicy than the pine-cone, but it has a more pleasant -smell. And the brothers who together composed the Georgics, write thus, -in the third book—"There is also the ash, and the turpentine tree, -which the Syrians call πιστάκια." And these people spell the word -πιστάκια with a π, but Nicander writes it φιττάκια, and Posidonius -βιστάκια. - -[Sidenote: VEGETABLES.] - -62. And when he had said this, looking round on all those who were -present, and being praised by them, he said,—But I mean also to discuss -every other dish that there is on the table, in order to make you -admire my varied learning. And first of all I will speak of those which -the Alexandrians call κόνναρα and παλίουροι. And they are mentioned -also by Agathocles of Cyzicus, in the third book of his History of -his Country; where, he says: "But after the thunderbolt had struck -the tomb, there sprung up from the monument a tree which they call -κόνναρον. And this tree is not at all inferior in size to the elm or -the fir. And it has great numbers of branches, of great length and -rather thorny; but its leaf is tender and green, and of a round shape. -And it bears fruit twice a-year, in spring and autumn. And the fruit -is very sweet, and of the size of a phaulian olive, which it resembles -both in its flesh and in its stone; but it is superior in the good -flavour of its juice. And the fruit is eaten while still green; and -when it has become dry they make it into paste, and eat it without -either bruising it or softening it with water, but taking it in very -nearly its natural state. And Euripides, in the Cyclops, speaks of— - - A branch of paliurus.[97] - -But Theopompus, in the twenty-first book of his History of Philip, -mentions them, and Diphilus, the physician of Siphnus, also speaks of -them, in his treatise on What may be eaten by People in Health, and by -Invalids. But I have mentioned these things first, my good friends, not -because they are before us at this moment, but because in the beautiful -city of Alexandria, I have often eaten them as part of the second -course, and as I have often heard the question as to their names raised -there, I happened to fall in with a book here in which I read what I -have now recounted to you. - -63. And I will now take the pears (ἄπιον), which I see before -me, and speak of them, since it is from them that the Peloponnesus -was called Ἀπία,[98] because plants of the peartree were -abundant in the country, as Ister tells us, in his treatise on the -History of Greece. And that it was customary to bring up pears in water -at entertainments, we learn from the Breutias of Alexis, where we read -these lines— - - _A._ Have you ne'er seen pears floating in deep water - Served up before some hungry men at dinner? - _B._ Indeed I have, and often; what of that? - _A._ Does not each guest choose for himself, and eat - The ripest of the fruit that swims before him? - _B._ No doubt he does. - -But the fruit called ἁμαμηλίδες are not the same as pears, as -some people have fancied, but they are a different thing, sweeter, and -they have no kernel. Aristomenes, in his Bacchus, says— - - Know you not how the Chian garden grows - Fine medlars? - -And Æschylides too, in the third book of his Georgics, shows us that it -is a different fruit from the pear, and sweeter. For he is speaking of -the island Ceos, and he expresses himself thus,—"The island produces -the very finest pears, equal to that fruit which in Ionia is called -hamamelis; for they are free from kernels, and sweet, and delicious." -But Aethlius, in the fifth book of his Samian Annals, if the book be -genuine, calls them homomelides. And Pamphilus, in his treatise on -Dialects and Names, says, "The epimelis is a species of pear." Antipho, -in his treatise on Agriculture, says that the phocides are also a kind -of pear. - -64. Then there are pomegranates. And of pomegranates some kinds are -said to be destitute of kernels, and some to have hard ones. And those -without kernels are mentioned by Aristophanes in his Farmers; and in -his Anagyrus he says— - - Except wheat-flour and pomegranates. - -He also speaks of them in the Gerytades; and Hermippus, in his -Cercopes, says— - - Have you e'er seen the pomegranate's kernel in snow? - -And we find the diminutive form ῥοίδιον, like βοίδιον. - -Antiphanes also mentions the pomegranates with the hard kernels in his -Bœotia— - - I bade him bring me from the farm pomegranates - Of the hard-kernell'd sort. - -And Epilycus, in his Phoraliscus, says— - - You are speaking of apples and pomegranates. - -[Sidenote: POMEGRANATES.] - -Alexis also, in his Suitors, has the line— - - He took the rich pomegranates from their hands. - -But Agatharchides, in the nineteenth book of his History of Europe, -tells us that the Bœotians call pomegranates not ῥοιαὶ but σίδαι, -speaking thus:—"As the Athenians were disputing with the Bœotians -about a district which they called Sidæ, Epaminondas, while engaged -in upholding the claims of the Bœotians, suddenly lifted up in his -left hand a pomegranate which he had concealed, and showed it to -the Athenians, asking them what they called it, and when they said -ῥοιὰ, 'But we,' said he, 'call it σίδη.' And the district bears -the pomegranate-tree in great abundance, from which it originally -derived its name. And Epaminondas prevailed." And Menander, in his -Heauton-Timorumenos, called them ῥοίδια, in the following lines— - - And after dinner I did set before them - Almonds, and after that we ate pomegranates. - -There is, however, another plant called sida, which is something like -the pomegranate, and which grows in the lake Orchomenus, in the water -itself; and the sheep eat its leaves, and the pigs feed on the young -shoots, as Theophrastus tells us, in the fourth book of his treatise on -Plants; where he says that there is another plant like it in the Nile, -which grows without any roots. - -65. The next thing to be mentioned are dates. Xenophon, in the second -book of his Anabasis, says—"And there was in the district a great -deal of corn, and wine made of the dates, and also vinegar, which was -extracted from them; but the berries themselves of the date when like -what we see in Greece, were set apart for the slaves. But those which -were destined for the masters were all carefully selected, being of a -wonderful size and beauty, and their colour was like amber. And some -they dry and serve up as sweetmeats; and the wine made from the date -is sweet, but it produces headache." And Herodotus, in his first book, -speaking of Babylon, says,—"There are palm-trees there growing over -the whole plain, most of them being very fruitful; and they make bread, -and wine, and honey of them. And they manage the tree in the same way -as the fig-tree. For those palm-trees which they call the males they -take, and bind their fruit to the other palm-trees which bear dates, -in order that the insect which lives in the fruit of the male palm -may get into the date and ripen it, and so prevent the fruit of the -date-bearing palm from being spoilt. For the male palm has an insect in -each of its fruits, as the wild fig has." And Polybius of Megalopolis, -who speaks with the authority of an eye-witness, gives very nearly the -same account of the lotus, as it is called, in Libya, that Herodotus -here gives of the palm-tree; for he speaks thus of it: "And the lotus -is a tree of no great size, but rough and thorny, and its leaf is green -like that of the rhamnus, but a little thicker and broader. And the -fruit at first resembles both in colour and size the berries of the -white myrtle when full grown; but as it increases in size it becomes -of a scarlet colour, and in size about equal to the round olives; and -it has an exceedingly small stone. But when it is ripe they gather -it. And some they store for the use of the servants, bruising it and -mixing it with groats, and packing it into vessels. And that which is -preserved for freemen is treated in the same way, only that the stones -are taken out, and then they pack that fruit also in jars, and eat it -when they please. And it is a food very like the fig, and also like -the palm-date, but superior in fragrance. And when it is moistened and -pounded with water, a wine is made of it, very sweet and enjoyable to -the taste, and like fine mead; and they drink it without water; but it -will not keep more than ten days, on which account they only make it in -small quantities as they want it. They also make vinegar of the same -fruit." - -66. And Melanippides the Melian, in his Danaides, calls the fruit -of the palm-tree by the name of φοίνιξ, mentioning them in this -manner:—"They had the appearance of inhabitants of the shades below, -not of human beings; nor had they voices like women; but they drove -about in chariots with seats, through the woods and groves, just as -wild beasts do, holding in their hands the sacred frankincense, and the -fragrant dates (φοίνικας), and cassia, and the delicate perfumes of -Syria."[99] - -[Sidenote: FIGS.] - -And Aristotle, in his treatise on Plants, speaks thus:—"The dates -(φοίνικες) without stones, which some call eunuchs and others -ἀπύρηνοι." Hellanicus has also called the fruit φοίνιξ, in his Journey -to the Temple of Ammon, if at least the book be a genuine one; and so -has Phormus the comic poet, in his Atalantæ. But concerning those that -are called the Nicolaan dates, which are imported from Syria, I can -give you this information; that they received this name from Augustus -the emperor, because he was exceedingly fond of the fruit, and because -Nicolaus of Damascus, who was his friend, was constantly sending him -presents of it. And this Nicolaus was a philosopher of the Peripatetic -School, and wrote a very voluminous history. - -67. Now with respect to dried figs. Those which came from Attica -were always considered a great deal the best. Accordingly Dinon, in -his History of Persia, says—"And they used to serve up at the royal -table all the fruits which the earth produces as far as the king's -dominions extend, being brought to him from every district as a sort -of first-fruits. And the first king did not think it becoming for the -kings either to eat or drink anything which came from any foreign -country; and this idea gradually acquired the force of a law. For once, -when one of the eunuchs brought the king, among the rest of the dishes -at dessert, some Athenian dried figs, the king asked where they came -from. And when he heard that they came from Athens, he forbade those -who had bought them to buy them for him any more, until it should be in -his power to take them whenever he chose, and not to buy them. And it -is said that the eunuch did this on purpose, with a view to remind him -of the expedition against Attica." And Alexis, in his Pilot, says— - - Then came in figs, the emblem of fair Athens, - And bunches of sweet thyme. - -And Lynceus, in his epistle to the comic poet, Posidippus, says—"In -the delineation of the tragic passions, I do not think that Euripides -is at all superior to Sophocles, but in dried figs, I do think that -Attica is superior to every other country on earth." And in his -letter to Diagoras, he writes thus:—"But this country opposes to the -Chelidonian dried figs those which are called Brigindaridæ, which in -their name indeed are barbarous, but which in delicious flavour are not -at all less Attic than the others. And Phœnicides, in his Hated Woman, -says— - - They celebrate the praise of myrtle-berries, - Of honey, of the Propylæa, and of figs; - Now these I tasted when I first arrived, - And saw the Propylæa; yet have I found nothing - Which to a woodcock can for taste compare. - -In which lines we must take notice of the mention of the woodcock. -But Philemon, in his treatise on Attic Names, says that "the most -excellent dried figs are those called Ægilides; and that Ægila is the -name of a borough in Attica, which derives its name from a hero called -Ægilus; but that the dried figs of a reddish black colour are called -Chelidonians." Theopompus also, in the Peace, praising the Tithrasian -figs, speaks thus— - - Barley-cakes, cheesecakes, and Tithrasian figs. - -But dried figs were so very much sought after by all men, (for really, -as Aristophanes says— - - There's really nothing nicer than dried figs;) - -that even Amitrochates, the king of the Indians, wrote to Antiochus, -entreating him (it is Hegesander who tells this story) to buy and send -him some sweet wine, and some dried figs, and a sophist; and that -Antiochus wrote to him in answer, "The dried figs and the sweet wine we -will send you; but it is not lawful for a sophist to be sold in Greece. -The Greeks were also in the habit of eating dried figs roasted, as -Pherecrates proves by what he says in the Corianno, where we find— - - But pick me out some of those roasted figs. - -And a few lines later he says— - - Will you not bring me here some black dried figs? - Dost understand? Among the Mariandyni, - That barbarous tribe, they call these black dried figs - Their dishes. - -I am aware, too, that Pamphilus has mentioned a kind of dried figs, -which he calls προκνίδες. - -68. That the word βότρυς is common for a bunch of grapes is known to -every one; and Crates, in the second book of his Attic Dialect, uses -the word σταφυλὴ, although it appears to be a word of Asiatic origin; -saying that in some of the ancient hymns the word σταφυλὴ is used for -βότρυς, as in the following line:— - - Thick hanging with the dusky grapes (σταφυλῆσι) themselves. - -[Sidenote: GRAPES.] - -And that the word σταφυλὴ is used by Homer is known to every one. But -Plato, in the eighth book of his Laws, uses both βότρυς and σταφυλὴ, -where he says—"Whoever tastes wild fruit, whether it be grapes -(βοτρύων) or figs, before the time of the vintage arrives, which falls -at the time of the rising of Arcturus, whether it be on his own farm, -or on any one else's land, shall be fined fifty sacred drachmas to be -paid to Bacchus, if he plucked them off his own land; but a mina if -he gather them on a neighbour's estate; but if he take them from any -other place, two-thirds of a mina. But whoever chooses to gather the -grapes (τὴν σταφυλὴν), which are now called the noble grapes, or the -figs called the noble figs, if he gather them from his own trees, let -him gather them as he pleases, and when he pleases; but if he gathers -them from the trees of any one else without having obtained the leave -of the owner, then, in accordance with the law which forbids any one to -move what he has not placed, he shall be invariably punished." These -are the words of the divine Plato; but I ask now what is this noble -grape (γενναῖα), and this noble fig that he speaks of? And you may all -consider this point while I am discussing the other dishes which are on -the table. And Masurius said— - - But let us not postpone this till to-morrow, - Still less till the day after. - -When the philosopher says γενναῖα, he means εἰγενῆ, _generous_, as -Archilochus also uses the word— - - Come hither, you are generous (γενναῖος); - -or, perhaps, he means ἐπιγεγενημένα; that is to say, grafted. For -Aristotle speaks of grafted pears, and calls them ἑπεμβολάδες. And -Demosthenes, in his speech in defence of Ctesiphon, has the sentence, -"gathering figs, and grapes (βότρυς), and olives." And Xenophon, in -his Œconomics, says, "that grapes (τὰς σταφυλὰς) are ripened by the -sun." And our ancestors also have been acquainted with the practice of -steeping grapes in wine. Accordingly Eubulus, in his Catacollomenos, -says— - - But take these grapes (βότρυς), and in neat wine pound them, - And pour upon them many cups of water. - Then make him eat them when well steep'd in wine. - -And the poet, who is the author of the Chiron, which is generally -attributed to Pherecrates, says— - - Almonds and apples, and the arbutus first, - And myrtle-berries, pastry, too, and grapes - Well steep'd in wine; and marrow. - -And that every sort of autumn fruit was always plentiful at Athens, -Aristophanes testifies in his Horæ. Why, then, should that appear -strange which Aethlius the Samian asserts in the fifth book of his -Samian Annals, where he says, "The fig, and the grape, and the medlar, -and the apple, and the rose grow twice a-year?" And Lynceus, in his -letter to Diagoras, praising the Nicostratian grape, which grows in -Attica, and comparing it to the Rhodiacan, says, "As rivals of the -Nicostratian grapes they grow the Hipponian grape; which after the -month Hecatombæon (like a good servant) has constantly the same good -disposition towards its masters." - -69. But as you have had frequent discussions about meats, and birds, -and pigeons, I also will tell you all that I, after a great deal of -reading, have been able to find out in addition to what has been -previously stated. Now the word περιστέριον (pigeon), may be found used -by Menander in his Concubine, where he says— - - He waits a little while, and then runs up - And says—"I've bought some pigeons (περιστέρια) for you." - -And so Nicostratus, in his Delicate Woman, says— - - These are the things I want,—a little bird, - And then a pigeon (περιστέριον) and a paunch. - -And Anaxandrides, in his Reciprocal Lover, has the line— - - For bringing in some pigeons (περιστέρια) and some sparrows. - -And Phrynichus, in his Tragedians, says— - - Bring him a pigeon (περιστέριον) for a threepenny piece. - -Now with respect to the pheasant, Ptolemy the king, in the twelfth -book of his Memorabilia, speaking of the palace which there is at -Alexandria, and of the animals which are kept in it, says, "They have -also pheasants, which they call τέταροι, which they not only used to -send for from Media, but they also used to put the eggs under broody -hens, by which means they raised a number, so as to have enough -for food; for they call it very excellent eating." Now this is the -expression of a most magnificent monarch, who confesses that he himself -has never tasted a pheasant, but who used to keep these birds as a sort -of treasure. But if he had ever seen such a sight as this, when, in -addition to all those which have been already eaten, a pheasant is also -placed before each individual, he would have added another book to the -existing twenty-four of that celebrated history, which he calls his -Memorabilia. And Aristotle or Theophrastus, in his Commentaries, says, -"In pheasants, the male is not only as much superior to the female as -is usually the case, but he is so in an infinitely greater degree." - -[Sidenote: PEACOCKS.] - -70. But if the before-mentioned king had seen the number of peacocks -also which exists at Rome, he would have fled to his sacred Senate, -as though he had a second time been driven out of his kingdom by his -brother. For the multitude of these birds is so great at Rome, that -Antiphanes the comic poet, in his Soldier or Tychon, may seem to have -been inspired by the spirit of prophecy, when he said— - - When the first man imported to this city - A pair of peacocks, they were thought a rarity, - But now they are more numerous than quails; - So, if by searching you find one good man, - He will be sure to have five worthless sons. - -And Alexis, in his Lamp, says— - - That he should have devour'd so vast a sum! - Why if (by earth I swear) I fed on hares' milk - And peacocks, I could never spend so much. - -And that they used to keep them tame in their houses, we learn from -Strattis, in his Pausanias, where he says— - - Of equal value with your many trifles, - And peacocks, which you breed up for their feathers. - -And Anaxandrides, in his Melilotus, says— - - Is't not a mad idea to breed up peacocks, - When every one can buy his private ornaments? - -And Anaxilaus, in his Bird Feeders, says— - - Besides all this, tame peacocks, loudly croaking. - -Menodotus the Samian also, in his treatise on the Treasures in the -Temple of the Samian Juno, says: "The peacocks are sacred to Juno; -and perhaps Samos may be the place where they were first produced and -reared, and from thence it was that they were scattered abroad over -foreign countries, in the same way as cocks were originally produced in -Persia, and the birds called guinea-fowl (μελεαγρίδες) in Ætolia." On -which account Antiphanes, in his Brothers by the same Father, says— - - They say that in the city of the Sun - The phœnix is produced; the owl in Athens; - Cyprus breeds doves of admirable beauty: - But Juno, queen of Samos, does, they say, - Rear there a golden race of wondrous birds, - The brilliant, beautiful, conspicuous peacock. - -On which account the peacock occurs on the coins of the Samians. - -71. But since Menodotus has mentioned the guinea-fowl, we ourselves -also will say something on that subject. Clytus the Milesian, a pupil -of Aristotle, in the first book of his History of Miletus, writes -thus concerning them—"All around the temple of the Virgin Goddess -at Leros, there are birds called guinea-fowls. And the ground where -they are bred is marshy. And this bird is very devoid of affection -towards its young, and wholly disregards its offspring, so that the -priests are forced to take care of them. And it is about the size of a -very fine fowl of the common poultry, its head is small in proportion -to its body, having but few feathers, but on the top it has a fleshy -crest, hard and round, sticking up above the head like a peg, and of a -wooden colour. And over the jaws, instead of a beard, they have a long -piece of flesh, beginning at the mouth, redder than that of the common -poultry; but of that which exists in the common poultry on the top of -the beak, which some people call the beard, they are wholly destitute; -so that their beak is mutilated in this respect. But its beak is -sharper and larger than that of the common fowl; its neck is black, -thicker and shorter than that of common poultry. And its whole body is -spotted all over, the general colour being black, studded in every part -with thick white spots something larger than lentil seeds. And these -spots are ring-shaped, in the middle of patches of a darker hue than -the rest of the plumage: so that these patches present a variegated -kind of appearance, the black part having a sort of white tinge, and -the white seeming a good deal darkened. And their wings are all over -variegated with white, in serrated,[100] wavy lines, parallel to each -other. And their legs are destitute of spurs like those of the common -hen. And the females are very like the males, on which account the sex -of the guinea-fowls is hard to distinguish." Now this is the account -given of guinea-fowls by the Peripatetic philosopher. - -72. Roasted sucking-pigs are a dish mentioned by Epicrates in his -Merchant— - - On this condition I will be the cook; - Nor shall all Sicily boast that even she - Produced so great an artist as to fish, - Nor Elis either, where I've seen the flesh - Of dainty sucking-pigs well brown'd before - A rapid fire. - -And Alexis, in his Wicked Woman, says— - - A delicate slice of tender sucking-pig, - Bought for three obols, hot, and very juicy, - When it is set before us. - -[Sidenote: PARTRIDGES.] - -"But the Athenians," as Philochorus tells us, "when they sacrifice -to the Seasons, do not roast, but boil their meat, entreating the -goddesses to defend them from all excessive droughts, and heats, -and to give increase to their crops by means of moderate warmth and -seasonable rains. For they argue that roasting is a kind of cookery -which does less good to the meat, while boiling not only removes all -its crudities, but has the power also of softening the hard parts, and -of making all the rest digestible. And it makes the food more tender -and wholesome, on which account they say also, that when meat has been -once boiled, it ought not to be warmed up again by either roasting or -boiling it; for any second process removes the good done by the first -dressing, as Aristotle tells us. And roast meat is more crude and dry -than boiled meat." But roast meat is called φλογίδες. Accordingly -Strattis in his Callippides says, with reference to Hercules— - - Immediately he caught up some large slices (φλογίδες) - Of smoking roasted boar, and swallow'd them. - -And Archippus, in his Hercules Marrying, says— - - The pettitoes of little pigs, well cook'd - In various fashion; slices, too, of bulls - With sharpen'd horns, and great long steaks of boar, - All roasted (φλογίδες). - -73. But why need I say anything of partridges, when so much has -already been said by you? However, I will not omit what is related by -Hegesander in his Commentaries. For he says that the Samians, when -sailing to Sybaris, having touched at the district called Siritis, were -so alarmed at the noise made by partridges which rose up and flew away, -that they fled, and embarked on board their ships, and sailed away. - -Concerning hares also Chamæleon says, in his treatise on Simonides, -that Simonides once, when supping with king Hiero, as there was no hare -set on the table in front of him as there was before all the other -guests, but as Hiero afterwards helped him to some, made this extempore -verse— - - Nor, e'en though large, could he reach all this way. - -But Simonides was, in fact, a very covetous man, addicted to -disgraceful gain, as we are told by Chamæleon. And accordingly in -Syracuse, as Hiero used to send him everything necessary for his daily -subsistence in great abundance, Simonides used to sell the greater part -of what was sent to him by the king, and reserve only a small portion -for his own use. And when some one asked him the reason of his doing -so, he said—"In order that both the liberality of Hiero and my economy -may be visible to every one." - -The dish called udder is mentioned by Teleclides, in his Rigid Men, in -the following lines— - - Being a woman, 'tis but reasonable - That I should bring an udder. - -But Antidotus uses not the word οὖθαρ, but ὑπογάστριον, in his -Querulous Man. - -74. Matron, in his Parodies, speaks of animals being fattened for food, -and birds also, in these lines— - - Thus spake the hero, and the servants smiled, - And after brought, on silver dishes piled, - Fine fatten'd birds, clean singed around with flame, - Like cheesecakes on the back, their age the same. - -And Sopater the farce-writer speaks of fattened sucking-pigs in his -Marriage of Bacchis, saying this— - - If there was anywhere an oven, there - The well-fed sucking-pig did crackle, roasting. - -But Æschines uses the form δελφάκιον for δέλφαξ in his Alcibiades, -saying, "Just as the women at the cookshops breed sucking-pigs -(δελφάκια)." And Antiphanes, in his Physiognomist, says— - - Those women take the sucking-pigs (δελφάκια), - And fatten them by force; - -And in his Persuasive Man he says— - - To be fed up instead of pigs (δελφακίων). - -Plato, however, has used the word δέλφαξ in the masculine -gender in his Poet, where he says— - - Leanest of pigs (δέλφακα ῥαιότατον). - -And Sophocles, in his play called Insolence, says— - - Wishing to eat τὸν δέλφακα. - -And Cratinus, in his Ulysses, has the expression— - - Large pigs (δέλφακας μεγάλους). - -But Nicochares uses the word as feminine, saying— - - A pregnant sow (κύουσαν δέλφακα); - -And Eupolis, in his Golden Age, says— - - Did he not serve up at the feast a sucking-pig (δέλφακα), - Whose teeth were not yet grown, a beautiful beast (καλήν)? - -And Plato, in his Io, says— - - Bring hither now the head of the sucking-pig (τῆς δέλφακος). - -[Sidenote: THE HELOTS.] - -Theopompus, too, in his Penelope, says— - - And they do sacrifice our sacred pig (τὴν ίερὰν δέλφακα). - -Theopompus also speaks of fatted geese and fatted calves in the -thirteenth book of his History of Philip, and in the eleventh book of -his Affairs of Greece, where he is speaking of the temperance of the -Lacedæmonians in respect of eating, writing thus—"And the Thasians -sent to Agesilaus, when he arrived, all sorts of sheep and well-fed -oxen; and beside this, every kind of confectionery and sweetmeat. But -Agesilaus took the sheep and the oxen, but as for the confectionery and -sweetmeats, at first he did not know what they meant, for they were -covered up; but when he saw what they were, he ordered the slaves to -take them away, saying that it was not the custom of the Lacedæmonians -to eat such food as that. But as the Thasians pressed him to take them, -he said, Carry them to those men (pointing to the Helots) and give them -to them; saying that it was much better for those Helots to injure -their health by eating them, than for himself and the Lacedæmonians -whom he had with him." And that the Lacedæmonians were in the habit -of treating the Helots with great insolence, is related also by Myron -of Priene, in the second book of his History of Messene, where he -says—"They impose every kind of insulting employment on the Helots, -such as brings with it the most extreme dishonour; for they compel them -to wear caps of dogskin, and cloaks also of skins; and every year they -scourge them without their having committed any offence, in order to -prevent their ever thinking of emancipating themselves from slavery. -And besides all this, if any of them ever appear too handsome or -distinguished-looking for slaves, they impose death as the penalty, and -their masters also are fined for not checking them in their growth and -fine appearances. And they give them each a certain piece of land, and -fix a portion which they shall invariably bring them in from it." - -The verb χηνίξω, to cackle like a goose (χὴν), is -used and applied to those who play on the flute. Diphilus says in his -Synoris— - - Ἐχήνισας,—this noise is always made - By all the pupils of Timotheus. - -75. And since there is a portion of a fore-quarter of pork which is -called πέρνα placed before each of us, let us say something about -it, if any one remembers having seen the word used anywhere. For the -best πέρναι are those from Cisalpine Gaul: those from Cibyra in Asia -are not much inferior to them, nor are those from Lycia. And Strabo -mentions them in the third book of his Geography, (and he is not a very -modern author). And he says also, in the seventh[101] book of the same -treatise, that he was acquainted with Posidonius the Stoic philosopher, -of whom we have often spoken as a friend of Scipio who took Carthage. -And these are the words of Strabo—"In Spain, in the province of -Aquitania, is the city Pompelo, which one may consider equivalent to -Pompeiopolis, where admirable πέρναι are cured, equal to the Cantabrian -hams." - -The comic poet Aristomenes, in his Bacchus, speaks of meat cured by -being sprinkled with salt, saying— - - I put before you now this salted meat. - -And in his Jugglers he says— - - The servant always ate some salted crab. - -76. But since we have here "fresh cheese (τρόφαλις), the glory of fair -Sicily," let us, my friends, also say something about cheese (τυρός). -For Philemon, in his play entitled The Sicilian, says— - - I once did think that Sicily could make - This one especial thing, good-flavour'd cheese; - But now I've heard this good of it besides, - That not only is the cheese of Sicily good, - But all its pigeons too: and if one speaks - Of richly-broider'd robes, they are Sicilian; - And so I think that island now supplies - All sorts of dainties and of furniture. - -The Tromilican[102] cheese also has a high character, respecting which -Demetrius the Scepsian writes thus in his second book of the Trojan -Array—"Tromilea is a city of Achaia, near which a delicious cheese is -made of goat's milk, not to be compared with any other kind, and it is -called Tromilican. And Simonides mentions it in his Iambic poem, which -begins thus— - - You're taking wondrous trouble beforehand, - Telembrotus: - -and in this poem he says— - - And there is the fine Achaian cheese, - Called the Tromilican, which I've brought with me. - -[Sidenote: CHEESE.] - -And Euripides, in his Cyclops, speaks of a harsh-tasted cheese, which -he calls ὀπίας τυρὸς, being curdled by the juice ὀπὸς of the fig-tree— - - There is, too, τυρὸς ὀπίας, and Jove's milk.[103] - -But since, by speaking in this way of all the things which are now -put on the table before us, I am making the Tromilican cheese into -the remains of the dessert, I will not continue this topic. For -Eupolis calls the relics of sweetmeats (τραγημάτων) and confectionery -ἀποτραγήματα. And ridiculing a man of the name of Didymias, he calls -him the ἀποτράγημα of a fox, either because he was little in person, -or as being cunning and mischievous, as Dorotheus of Ascalon says. -There are also thin broad cheeses, which the Cretans call females, -as Seleucus tells us, which they offer up at certain sacrifices. And -Philippides, in his play called the Flutes, speaks of some called -πυρίεφθαι (and this is a name given to those made of cream), when he -says— - - Having these πυρίεφθαι, and these herbs. - -And perhaps all such things are included in this Macedonian term -ἐπιδειπνίδες. For all these things are provocatives to drinking. - -77. Now, while Ulpian was continuing the conversation in this way, -one of the cooks, who made some pretence to learning, came in, -and proclaimed μύμα. And when many of us were perplexed at this -proclamation, (for the rascal did not show what it was that he had,) -he said;—You seem to me, O guests, to be ignorant that Cadmus, the -grandfather of Bacchus, was a cook. And, as no one made any reply to -this, he said; Euhemerus the Coan, in the third book of his Sacred -History, relates that the Sidonians give this account, that Cadmus was -the cook of the king, and that he, having taken Harmonia, who was a -female flute-player and also a slave of the king, fled away with her.— - - But shall I flee, who am a freeman born? - -For no one can find any mention in any comedy of a cook being a slave, -except in a play of Posidippus. But the introduction of slaves as cooks -took place among the Macedonians first, who adopted this custom either -out of insolence, or on account of the misfortunes of some cities which -had been reduced to slavery. And the ancients used to call a cook who -was a native of the country, Mæson; but if he was a foreigner, they -called him Tettix. And Chrysippus the philosopher thinks the name -Μαίσων is derived from the verb μασάομαι, to eat; a cook being an -ignorant man, and the slave of his appetite; not knowing that Mæson was -a comic actor, a Megarian by birth, who invented the mask which was -called Μαίσων, from him; as Aristophanes of Byzantium tells us, in his -treatise on Masks, where he says that he invented a mask for a slave -and also one for a cook. So that it is a deserved compliment to him to -call the jests which suit those characters μαισωνικά. - -For cooks are very frequently represented on the stage as jesting -characters; as, for instance, in the Men selecting an Arbitrator, of -Menander. And Philemon in one of his plays says— - - 'Tis a male sphinx, it seems, and not a cook, - That I've brought home; for, by the gods I swear, - I do not understand one single word - Of all he says; so well provided is he - With every kind of new expression. - -But Polemo says, in his writings which are addressed to Timæus, that -Mæson was indeed a Megarian, but from Megara in Sicily, and not from -Nisæa. And Posidippus speaks of slaves as cooks, in his Woman Shut out, -where he says— - - Thus have these matters happen'd: but just now, - While waiting on my master, a good joke - Occurr'd to me; I never will be caught - Stealing his meat. - -And, in his Foster Brothers, he says— - - _A._ Did you go out of doors, you who were cook? - _B._ If I remain'd within I lost my supper. - _A._ Let me then first.... - _B._ Let me alone, I say; - I'm going to the forum to sacrifice: - A friend of mine, a comrade too in art, - Has hired me. - -78. And there was nothing extraordinary in the ancient cooks being -experienced in sacrifices. At all events, they usually managed all -marriage-feasts and sacrifices. On which account Menander, in his -Flatterer, introduces a cook, who on the fourth day of the month had -been ministering in the festival of Aphrodite Pandemus, using the -following language— - -[Sidenote: COOKS.] - - Now a libation. Boy, distribute round - The entrails. Whither are you looking now? - Now a libation—quick! you Sosia, quick! - Quick! a libation. That will do; now pour. - First let us pray to the Olympian gods, - And now to all the Olympian goddesses: - Meantime address them; pray them all to give - Us safety, health, and all good things in future, - And full enjoyment of all present happiness. - Such shall be now our prayers. - -And another cook, in Simonides, says— - - And how I roasted, how I carved the meat, - You know: what is there that I can't do well? - -And the letter of Olympias to Alexander mentions the great experience -of cooks in these matters. For, his mother having been entreated by -him to buy him a cook who had experience in sacrifices, proceeds to -say, "Accept the cook Pelignas from your mother; for he is thoroughly -acquainted with the manner in which all your ancestral sacrifices, and -all the mysterious rites, and all the sacred mysteries connected with -the worship of Bacchus are performed, and every other sacrifice which -Olympias practises he knows. Do not then disregard him, but accept him, -and send him back again to me at as early a period as possible." - -79. And that in those days the cook's profession was a respectable one, -we may learn from the Heralds at Athens. "For these men used to perform -the duties of cooks and also of sacrifices of victims," as Clidemus -tells us, in the first book of his Protogony; and Homer uses the verb -ῥέζω, as we use θύω; but he uses θύω as we do θυμιάω, for burning cakes -and incense after supper. And the ancients used also to employ the verb -δράω for to sacrifice; accordingly Clidemus says, "The heralds used -to sacrifice (ἔδρων) for a long time, slaying the oxen, and preparing -them, and cutting them up, and pouring wine over them. And they were -called κήρυκες from the hero Ceryx; and there is nowhere any record of -any reward being given to a cook, but only to a herald." For Agamemnon -in Homer, although he is king, performs sacrifices himself; for the -poet says— - - With that the chief the tender victims slew, - And in the dust their bleeding bodies threw; - The vital spirit issued at the wound, - And left the members quivering on the ground.[104] - -And Thrasymedes the son of Nestor, having taken an axe, slays the ox -which was to be sacrificed, because Nestor himself was not able to do -so, by reason of his old age; and his other brothers assisted him; so -respectable and important was the office of a cook in those days. And -among the Romans, the Censors,—and that was the highest office in the -whole state,—clad in a purple robe, and wearing crowns, used to strike -down the victims with an axe. Nor is it a random assertion of Homer, -when he represents the heralds as bringing in the victims, and whatever -else had any bearing on the ratification of oaths, as this was a very -ancient duty of theirs, and one which was especially a part of their -office— - - Two heralds now, despatch'd to Troy, invite - The Phrygian monarch to the peaceful rite; - -and again— - - Talthybius hastens to the fleet, to bring - The lamb for Jove, th' inviolable king.[105] - -And, in another passage, he says— - - A splendid scene! Then Agamemnon rose; - The boar Talthybius held; the Grecian lord - Drew the broad cutlass, sheath'd beside his sword.[106] - -80. And in the first book of the History of Attica, Clidemus says, that -there was a tribe of cooks, who were entitled to public honours; and -that it was their business to see that the sacrifices were performed -with due regularity. And it is no violation of probability in Athenion, -in his Samothracians, as Juba says, when he introduces a cook arguing -philosophically about the nature of things and men, and saying— - - _A._ Dost thou not know that the cook's art contributes - More than all others to true piety? - _B._ Is it indeed so useful? - _A._ Troth it is, - You ignorant barbarian: it releases - Men from a brutal and perfidious life, - And cannibal devouring of each other, - And leads us to some order; teaching us - The regular decorum of the life - Which now we practise. - _B._ How is that? - _A._ Just listen. - Once men indulged in wicked cannibal habits, - And numerous other vices; when a man - Of better genius arose, who first - Sacrificed victims, and did roast their flesh; - And, as the meat surpass'd the flesh of man, - They then ate men no longer, but did slay - The herds and flocks, and roasted them and ate them. - And when they once had got experience - Of this most dainty pleasure, they increased - In their devotion to the cook's employment; - -[Sidenote: COOKS.] - - So that e'en now, remembering former days, - They roast the entrails of their victims all - Unto the gods, and put no salt thereon, - For at the first beginning they knew not - The use of salt as seasoning; but now - They have found out its virtue, so they use it - At their own meals, but in their holy offerings - They keep their ancient customs; such as were - At first the origin of safety to us: - That love of art, and various seasoning, - Which carries to perfection the cook's skill. - _B._ Why here we have a new Palæphatus. - _A._ And after this, as time advanced, a paunch, - A well-stuff'd paunch was introduced . . . . - - * * * * * - - Then they wrapp'd up a fish, and quite conceal'd it - In herbs, and costly sauce, and groats, and honey; - And as, persuaded by these dainty joys - Which now I mention, every one gave up - His practice vile of feeding on dead men, - Men now began to live in company, - Gathering in crowds; cities were built and settled; - All owing, as I said before, to cooks. - _B._ Hail, friend! you are well suited to my master. - _A._ We cooks are now beginning our grand rites; - We're sacrificing, and libations offering, - Because the gods are most attentive to us, - Pleased that we have found out so many things, - Tending to make men live in peace and happiness. - _B._ Well, say no more about your piety— - _A._ I beg your pardon— - _B._ But come, eat with me, - And dress with skill whate'er is in the house. - -81. And Alexis, in his Caldron, shows plainly that cookery is an art -practised by freeborn men; for a cook is represented in that play as -a citizen of no mean reputation; and those who have written cookery -books, such as Heraclides and Glaucus the Locrian, say that the art -of cookery is one in which it is not even every freeborn man who can -become eminent. And the younger Cratinus, in his play called the -Giants, extols this art highly, saying— - - _A._ Consider, now, how sweet the earth doth smell, - How fragrantly the smoke ascends to heaven: - There lives, I fancy, here within this cave - Some perfume-seller, or Sicilian cook. - _B._ The scent of both is equally delicious. - -And Antiphanes, in his Slave hard to Sell, praises the Sicilian cooks, -and says— - - And at the feast, delicious cakes, - Well season'd by Sicilian art. - -And Menander, in his Spectre, says— - - Do ye applaud, - If the meat's dress'd with rich and varied skill. - -But Posidippus, in his Man recovering his Sight, says— - - I, having had one cook, have thoroughly learnt - All the bad tricks of cooks, while they compete - With one another in their trade. One said - His rival had no nose to judge of soup - With critical taste; that other had - A vicious palate; while a third could never - (If you'd believe the rest) restrain his appetite, - Without devouring half the meat he dress'd. - This one loved salt too much, and that one vinegar; - One burnt his meat; one gorged; one could not stand - The smoke; a sixth could never bear the fire. - At last they came to blows; and one of them, - Shunning the sword, fell straight into the fire. - -And Antiphanes, in his Philotis, displaying the cleverness of the -cooks, says— - - _A._ Is not this, then, an owl? - _B._ Aye, such as I - Say should be dress'd in brine. - _A._ Well; and this pike? - _B._ Why roast him whole. - _A._ This shark? - _B._ Boil him in - sauce. - _A._ This eel? - _B._ Take salt, and marjoram, and water. - _A._ This conger? - _B._ The same sauce will do for him. - _A._ This ray? - _B._ Strew him with herbs. - _A._ Here is a slice - Of tunny. - _B._ Roast it. - _A._ And some venison. - _B._ Roast it. - _A._ Then here's a lot more meat. - _B._ Boil all the rest. - _A._ Here's a spleen. - _B._ Stuff it. - _A._ And a nestis. - _B._ Bah! - This man will kill me. - -And Baton, in his Benefactors, gives a catalogue of celebrated cooks -and confectioners, thus— - - _A._ Well, O Sibynna, we ne'er sleep at nights, - Nor waste our time in laziness: our lamp - Is always burning; in our hands a book; - And long we meditate on what is left us - By— - _B._ Whom? - _A._ By that great Actides of Chios, - Or Tyndaricus, that pride of Sicyon, - Or e'en by Zopyrinus. - _B._ Find you anything? - _A._ Aye, most important things. - _B._ But what? The dead.... - -[Sidenote: THE THESSALIANS.] - -82. And such a food now is the μύμα, which I, my friends, am bringing -you; concerning which Artemidorus, the pupil of Aristophanes, speaks -in his Dictionary of Cookery, saying that it is prepared with meat -and blood, with the addition also of a great deal of seasoning. And -Epænetus, in his treatise on Cookery, speaks as follows:—"One must -make μύμα of every kind of animal and bird, cutting up the tender -parts of the meat into small pieces, and the bowels and entrails, and -pounding the blood, and seasoning it with vinegar, and roasted cheese, -and assafœtida, and cummin-seed, and thyme (both green and dry), and -savory, and coriander-seed (both green and dry), and leeks, and onions -(cleaned and toasted), and poppy-seed, and grapes, and honey, and the -pips of an unripe pomegranate. You may also make this μύμα of fish." - -83. And when this man had thus hammered on not only this dish but our -ears also, another slave came in, bringing in a dish called ματτύη. -And when a discussion arose about this, and when Ulpian had quoted a -statement out of the Dictionary of Cookery by the before-mentioned -Artemidorus relating to it, Æmilianus said that a book had been -published by Dorotheus of Ascalon, entitled, On Antiphanes, and on the -dish called Mattya by the Poets of the New Comedy, which he says is a -Thessalian invention, and that it became naturalized at Athens during -the supremacy of the Macedonians. And the Thessalians are admitted to -be the most extravagant of all the Greeks in their manner of dressing -and living; and this was the reason why they brought the Persians down -upon the Greeks, because they were desirous to imitate their luxury -and extravagance. And Cratinus speaks of their extravagant habits in -his treatise on the Thessalian Constitution. But the dish was called -ματτύη (as Apollodorus the Athenian affirms in the first book of his -treatise on Etymologies), from the verb μασάομαι (to eat); as also are -the words μαστίχη (mastich) and μάζα (barley-cake). But our own opinion -is that the word is derived from μάττω, and that this is the verb from -which μάζα itself is derived, and also the cheese-pudding called by the -Cyprians μαγίς; and from this, too, comes the verb ὑπερμαζάω, meaning -to be extravagantly luxurious. Originally they used to call this common -ordinary food made of barley-meal μάζα, and preparing it they called -μάττω. And afterwards, varying the necessary food in a luxurious and -superfluous manner, they derived a word with a slight change from -the form μάζα, and called every very costly kind of dish ματτύη; and -preparing such dishes they called ματτυάζω, whether it were fish, or -poultry, or herbs, or beasts, or sweetmeats. And this is plain from the -testimony of Alexis, quoted by Artemidorus; for Alexis, wishing to show -the great luxuriousness of the way in which this dish was prepared, -added the verb λέπομαι. And the whole extract runs thus, being out of -a corrected edition of a play which is entitled Demetrius:— - - Take, then, this meat which thus is sent to you; - Dress it, and feast, and drink the cheerful healths, - λέπεσθε, ματτυάζετε. - -But the Athenians use the verb λέπομαι for wanton and unseemly -indulgence of the sensual appetites. - -84. And Artemidorus, in his Dictionary of Cookery, explains ματτύη as -a common name for all kinds of costly seasonings; writing thus—"There -is also a ματτύης (he uses the word in the masculine gender) made of -birds. Let the bird be killed by thrusting a knife into the head at the -mouth; then let it be kept till the next day, like a partridge. And if -you choose, you can leave it as it is, the wings on and with its body -plucked." Then, having explained the way in which it is to be seasoned -and boiled, he proceeds to say—"Boil a fat hen of the common poultry -kind, and some young cocks just beginning to crow, if you wish to make -a dish fit to be eaten with your wine. Then taking some vegetables, put -them in a dish, and place upon them some of the meat of the fowl, and -serve it up. But in summer, instead of vinegar, put some unripe grapes -into the sauce, just as they are picked from the vine; and when it is -all boiled, then take it out before the stones fall from the grapes, -and shred in some vegetables. And this is the most delicious ματτύης -that there is." - -Now, that ματτύη, or ματτύης, really is a common name for all costly -dishes is plain; and that the same name was also given to a banquet -composed of dishes of this sort, we gather from what Philemon says in -his Man carried off:— - - Put now a guard on me, while naked, and - Amid my cups the ματτύης shall delight me. - -And in his Homicide he says— - - Let some one pour us now some wine to drink, - And make some ματτύη quick. - -[Sidenote: MATTYH.] - -But Alexis, in his Pyraunus, has used the word in an obscure sense:— - - But when I found them all immersed in business, - I cried,—Will no one give us now a ματτύη? - -as if he meant a feast here, though you might fairly refer the word -merely to a single dish. Now Machon the Sicyonian is one of the comic -poets who were contemporaries of Apollodorus of Carystus, but he did -not exhibit his comedies at Athens, but in Alexandria; and he was an -excellent poet, if ever there was one, next to those seven[107] of the -first class. On which account, Aristophanes the grammarian, when he was -a very young man, was very anxious to be much with him. And he wrote -the following lines in his play entitled Ignorance:— - - There's nothing that I'm fonder of than ματτύη; - But whether 'twas the Macedonians - Who first did teach it us, or all the gods, - I know not; but it must have been a person - Of most exalted genius. - -85. And that it used to be served up after all the rest of the banquet -was over, is plainly stated by Nicostratus, in his Man expelled. And it -is a cook who is relating how beautiful and well arranged the banquet -was which he prepared; and having first of all related what the dinner -and supper were composed of, and then mentioning the third meal, -proceeds to say— - - Well done, my men,—extremely well! but now - I will arrange the rest, and then the ματτύη; - So that I think the man himself will never - Find fault with us again. - -And in his Cook he says— - - Thrium and candylus he never saw, - Or any of the things which make a ματτύη. - -And some one else says— - - They brought, instead of a ματτύη, some paunch, - And tender pettitoes, and tripe, perhaps. - -But Dionysius, in his Man shot at with Javelins (and it is a cook who -is represented speaking), says— - - So that sometimes, when I a ματτύη - Was making for them, in haste would bring - (More haste worse speed)....[108] - -Philemon, also, in his Poor Woman— - - When one can lay aside one's load, all day - Making and serving out rich μάττυαι. - -But Molpis the Lacedæmonian says that what the Spartans call ἐπαίκλεια, -that is to say, the second course, which is served up when the main -part of the supper is over, is called μάττυαι by other tribes of -Greece. And Menippus the Cynic, in his book called Arcesilaus, writes -thus:—"There was a drinking-party formed by a certain number of -revellers, and a Lacedæmonian woman ordered the ματτύη to be served -up; and immediately some little partridges were brought in, and some -roasted geese, and some delicious cheesecakes." - -But such a course as this the Athenians used to call ἐπιδόρπισμα, and -the Dorians ἐπάϊκλον; but most of the Greeks called it τὰ ἐπίδειπνα. - -And when all this discussion about the ματτύη was over, they thought it -time to depart; for it was already evening. And so we parted. - -FOOTNOTES. - -[61] Odyss. xxi. 293. - -[62] Diomea was a small village in Attica, where there was a -celebrated temple of Hercules, and where a festival was kept in his -honour: Aristophanes says— - - Ὅποθ' Ἡράκλεια τὰ 'ν Διομείοισ γίγνεται.—Ranæ, 651. - -[63] Because slaves (and the actors were usually slaves) had only names -of one, or at most two syllables, such as Davus, Geta, Dromo, Mus. - -[64] Τήνδε μοῦσαν, this Muse; τήνδ' ἐμοῦσαν, -this woman vomiting. - -[65] The text here is corrupt and hopeless.—_Schweig._ - -[66] This passage, again, is hopelessly corrupt. "Merum Augeæ -stabulum."—_Casaub._ - -[67] There is no account of what this feast of Swings was. -The Greek is ἔωραι. Some have fancied it may have had some -connexion with the images of Bacchus (oscilla) hung up in the trees. -See Virg. G. ii. 389. - -[68] There is probably some corruption in this passage: it is -clearly unintelligible as it stands. - -[69] Σκευοποιὸς, a maker of masks, etc. for the stage; μιμητὴς, an -actor. - -[70] See Iliad, ix. 186. - - Τὸν δ' εὗρον φρένα τερπόμενον φόρμιγγι λιγείῃ, - καλῇ, δαιδαλέῃ, ἐπὶ δ' ἀργύρεος ζύγος ἤεν - τὴν ἄρετ' ἐξ ἐνάρων πτόλιν Ἠετίωνος ὀλέσσας - Τῃ ὅγε θυμὸν ἔτερπεν, ἄειδε δ' ἄρα κλέα ἀνδρῶν. - -Which is translated by Pope:— - - Amused at ease the godlike man they found, - Pleased with the solemn harp's harmonious sound, - (The well-wrought harp from conquer'd Thebæ came, - Of polish'd silver was its costly frame.) - With this he soothes his angry soul, and sings - Th' immortal deeds of heroes and of kings.—Iliad, ix. 245. - -[71] Odyss. xvii. 262. - -[72] Iliad, i. 603. - -[73] This story is related by Herodotus, vi. 126. - -[74] See Herodotus, i. 55. - -[75] Κίνησις, motion. - -[76] From ὄσχη, a vine-branch with grapes on it, and -φέρω, to bear. - -[77] It is not known what part of the theatre this was. - -[78] Iliad, xxiii. 2. - -[79] Odyss. xii. 423. - -[80] "This passage perplexes me on two accounts; first of all because I -have not been able to find such a line in Homer; and secondly because I -do not see what is faulty or weak in it; and it cannot be because it is -a spondaic verse, for of that kind there are full six hundred in Homer. -The other line comes from Iliad, ii. 731."—_Schweigh._ - -[81] Iliad, xii. 208. - -[82] There is a difficulty again here, for there is no such -line found in Homer; the line most like it is— - - Καλὴ Καστιάνειρα, δέμας εἰκυῖα θεῆσι.—Iliad, viii. 305. - -In which, however, there is no incorrectness or defect at all. - -[83] Odyss. ix. 212. - -[84] Iliad, ix. 157. - -[85] Odyss. i. 237. - -[86] The Κάρνεια were a great national festival, celebrated by the -Spartans in honour of Apollo Carneius, under which name he was -worshipped in several places in Peloponnesus, especially at Amyclæ, -even before the return of the Heraclidæ. It was a warlike festival, -like the Attic Boedromia. The Carnea were celebrated also at Cyrene, -Messene, Sybaris, Sicyon, and other towns.—See Smith's Dict. Ant. _in -voc._ - -[87] From κλέπτω, to steal,—to injure privily. - -[88] - - καίτοι τί δεῖ - λύρας ἐπι τοῦτον, ποῦ 'στιν ἡ τοῖς ὀστράκοις - αὔτη κροτοῦσα; δεῦρο Μοῦσ' Εὐμιπίδου.—Ar. Ranæ, 1305. - -[89] The Greek word is χρώματα: "As a technical term in Greek music, -χρῶμα was a modification of the simplest or diatonic music; but there -were also χρώματα as further modifications of all the three common -kinds (diatonic, chromatic, and enharmonic)." Liddell and Scott, _in -voc._ Smith, Dict. Gr. and Rom. Ant. v. _Music_, p. 625 _a_, calls -them χρόαι, and says there were six of them; one in the enharmonic -genus, often called simply ἁρμονία; two in the diatonic, 1st, διάτονον -σίντονον, or simply διάτονον, the same as the genus; 2d, διάτονον -μαλακόν: and three in the chromatic, 1st, χρῶμα τονιαῖον, or simply -χρῶμα, the same as the genus; 2d, χρῶμα ἡμιόλιον; 3d, χρῶμα μαλακόν. -_V. loc._ - -[90] The Saturnalia originally took place on the 19th of -December; in the time of Augustus, on the 17th, 18th, and 19th: but the -merrymaking in reality appears to have lasted seven days. Horace speaks -of the licence then permitted to the slaves:— - - "Age, libertate Decembri, - Quando ita majores voluerunt, utere—narra."—Sat. ii. 7. 4. - —_Vide_ Smith, Gr. Lat. Ant. - -[91] Pind. Ol. i. 80. - -[92] Ar. Vespæ, 1216. - -[93] Βίος ἀληλεσμένος, a civilised life, in which one uses ground corn, -and not raw fruits.—Liddell and Scott in voc. ἀλέω. - -[94] This was a Thebes in Asia, so called by Homer (Iliad, vi. -397), as being at the foot of a mountain called Placia, or Placos. - -[95] The ἡμίνα was equal to a κοτύλη, and held about half a pint. - -[96] These are all names of different kinds of cheesecakes -which cannot be distinguished from one another in an English -translation. - -[97] Eur. Cycl. 393. - -[98] This is the name given to the Peloponnesus by Homer,— - -ἐξ Ἀπίης γαίης—II. iii. 49,— - -where Damm says the name is derived from some ancient king named Apis; -but he adds that the name Ἀπία is also used merely as meaning distant -(γῆν ἀπὸ ἀφεστῶσαν καὶ ἀλλοδάπην), as is plain from what Ulysses says -of himself to the Phæacians— - -καὶ γὰρ ἔγω ξεῖνος ταλαπείριος ἔνθαδ' ἱκάνω -τηλόθεν ἐξ ἀπίης γαίης.—Odyss. vii. 25. - -[99] This fragment is full of corruptions. I have adopted the reading -and interpretation of Casaubon. - -[100] There is probably some corruption here. - -[101] There is probably some great corruption here; for Posidonius was -a contemporary of Cicero. - -[102] There is a dispute whether this word ought to be written -Tromilican or Stromilican. The city of Tromilea is mentioned nowhere -else. - -[103] Eur. Cycl. 136. - -[104] Homer, Iliad, iii. 292. - -[105] Homer, Iliad, iii, 116. - -[106] Homer, Iliad, xix. 250. - -[107] Who these seven first-class authors were, whether tragedians or -comic poets, or both, or whether there was one selection of tragic and -another of comic poets, each classed as a sort of "Pleias Ptolemæi -Philadelphi ætate nobilitata," is quite uncertain. - -[108] This passage is abandoned as corrupt by Schweighauser. - - - - -BOOK XV. - - -1. - - E'EN should the Phrygian God enrich my tongue - With honey'd eloquence, such as erst did fall - From Nestor's or Antenor's lips,[109] - -as the all-accomplished Euripides says, my good Timocrates— - - I never should be able - -to recapitulate to you the numerous things which were said in those -most admirable banquets, on account of the varied nature of the topics -introduced, and the novel mode in which they were continually treated. -For there were frequent discussions about the order in which the dishes -were served up, and about the things which are done after the chief -part of the supper is over, such as I can hardly recollect; and some -one of the guests quoted the following iambics from The Lacedæmonians -of Plato— - -[Sidenote: THE COTTABUS.] - - Now nearly all the men have done their supper; - 'Tis well.—Why don't you run and clear the tables? - But I will go and straight some water get - For the guests' hands; and have the floor well swept; - And then, when I have offer'd due libations, - I'll introduce the cottabus. This girl - Ought now to have her flutes all well prepared, - Ready to play them. Quick now, slave, and bring - Egyptian ointment, extract of lilies too, - And sprinkle it around; and I myself - Will bring a garland to each guest, and give it; - Let some one mix the wine.—Lo! now it's mix'd - Put in the frankincense, and say aloud, - "Now the libation is perform'd."[110] The guests - Have deeply drunk already; and the scolium - Is sung; the cottabus, that merry sport, - Is taken out of doors: a female slave - Plays on the flute a cheerful strain, well pleasing - To the delighted guests; another strikes - The clear triangle, and, with well-tuned voice, - Accompanies it with an Ionian song. - -2. And after this quotation there arose, I think, a discussion about -the cottabus and cottabus-players. Now by the term ἀποκοτταβίζοντες, -one of the physicians who were present thought those people were -meant, who, after the bath, for the sake of purging their stomach, -drink a full draught of wine and then throw it up again; and he said -that this was not an ancient custom, and that he was not aware of -any ancient author who had alluded to this mode of purging. On which -account Erasistratus of Julia, in his treatise on Universal Medicine, -reproves those who act in this way, pointing out that it is a practice -very injurious to the eyes, and having a very astringent effect on the -stomach. And Ulpian addressed him thus— - - Arise, Machaon, great Charoneus calls.[111] - -For it was wittily said by one of our companions, that if there were no -physicians there would be nothing more stupid than grammarians. For who -is there of us who does not know that this kind of ἀποκοτταβισμὸς was -not that of the ancients? unless you think that the cottabus-players -of Ameipsias vomited. Since, then, you are ignorant of what this is -which is the subject of our present discussion, learn from me, in the -first place, that the cottabus is a sport of Sicilian invention, the -Sicilians having been the original contrivers of it, as Critias the son -of Callæschrus tells us in his Elegies, where he says— - - The cottabus comes from Sicilian lands, - And a glorious invention I think it, - Where we put up a target to shoot at with drops - From our wine-cup whenever we drink it. - -And Dicæarchus the Messenian, the pupil of Aristotle, in his treatise -on Alcæus, says that the word λατάγη is also a Sicilian noun. But -λατάγη means the drops which are left in the bottom after the cup is -drained, and which the players used to throw with inverted hand into -the κοτταβεῖον. But Clitarchus, in his treatise on Words, says that the -Thessalians and Rhodians both call the κότταβος itself, or splash made -by the cups, λατάγη. - -3. The prize also which was proposed for those who gained the victory -in drinking was called κότταβος, as Euripides shows us in his -Œneus, where he says— - - And then with many a dart of Bacchus' juice, - They struck the old man's head. And I was set - To crown the victor with deserved reward, - And give the cottabus to such. - -The vessel, too, into which they threw the drops was also called -κότταβος, as Cratinus shows in his Nemesis. But Plato the -comic poet, in his Jupiter Ill-treated, makes out that the cottabus was -a sort of drunken game, in which those who were defeated yielded up -their tools[112] to the victor. And these are his words— - - _A._ I wish you all to play at cottabus - While I am here preparing you your supper. - - * * * * * * * * * - - Bring, too, some balls to play with, quick,—some balls, - And draw some water, and bring round some cups. - _B._ Now let us play for kisses.[113] - _A._ No; such games - I never suffer . . . . - I challenge you all to play the cottabus, - And for the prizes, here are these new slippers - Which she doth wear, and this your cotylus. - _B._ A mighty game! This is a greater contest - Than e'en the Isthmian festival can furnish. - -4. There was a kind of cottabus also which they used to call κάτακτος, -that is, when lamps are lifted up and then let down again. Eubulus, in -his Bellerophon, says— - - Who now will take hold of my leg below? - For I am lifted up like a κοτταβεῖον. - -[Sidenote: THE COTTABUS.] - -And Antiphanes, in his Birthday of Venus, says— - - _A._ This now is what I mean; don't you perceive - This lamp's the cottabus: attend awhile; - The eggs, and sweetmeats, and confectionery - Are the prize of victory. - _B._ Sure you will play - For a most laughable prize. How shall you do? - _A._ I then will show you how: whoever throws - The cottabus direct against the scale (πλάστιγξ), - So as to make it fall—— - _B._ What scale? Do you - Mean this small dish which here is placed above? - _A._ That is the scale—he is the conqueror. - _B._ How shall a man know this? - _A._ Why, if he throw - So as to reach it barely, it will fall - Upon the manes,[114] and there'll be great noise. - _B._ Does manes, then, watch o'er the cottabus, - As if he were a slave? - -And in a subsequent passage he says— - - _B._ Just take the cup and show me how 'tis done. - _A._ Now bend your fingers like a flute-player, - Pour in a little wine, and not too much, - Then throw it. - _B._ How? - _A._ Look here; throw it like this. - _B._ O mighty Neptune, what a height he throws it! - _A._ Now do the same. - _B._ Not even with a sling - Could I throw such a distance. - _A._ Well, but learn. - -5. For a man must curve his hand excessively before he can throw the -cottabus elegantly, as Dicæarchus says; and Plato intimates as much in -his Jupiter Ill-treated, where some one calls out to Hercules not to -hold his hand too stiff, when he is going to play the cottabus. They -also called the very act of throwing the cottabus ἀπ' ἀγκύλης, -because they curved (ἀπαγκυλόω) the right hand in throwing it. -Though some say that ἀγκύλη, in this phrase, means a kind of -cup. And Bacchylides, in his Love Poems, says— - - And when she throws ἀπ' ἀγκύλης, - Displaying to the youths her snow-white arm. - -And Æschylus, in his Bone Gatherers, speaks of ἀγκυλητοὶ κότταβοι, -saying— - - Eurymachus, and no one else, did heap - No slighter insults, undeserved, upon me: - For my head always was his mark at which - To throw his cottabus....[115] - -Now, that he who succeeded in throwing the cottabus properly received -a prize, Antiphanes has shown us in a passage already quoted. And -the prize consisted of eggs, sweetmeats, and confectionery. And -Cephisodorus, in his Trophonius, and Callias or Diocles, in the -Cyclopes, (whichever of the two is the author,) and Eupolis, and -Hermippus, in his Iambics, prove the same thing. - -Now what is called the κατακτὸς cottabus was something of this -kind. There is a high lamp, having on it what is called the Manes, on -which the dish, when thrown down, ought to fall; and from thence it -falls into the platter which lies below, and which is struck by the -cottabus. And there was room for very great dexterity in throwing the -cottabus. And Nicochares speaks of the Manes in his Lacedæmonians. - -6. There is also another way of playing this game with a platter. This -platter is filled with water, and in it there are floating some empty -saucers, at which the players throw their drops out of their cups, -and endeavour to sink them. And he who has succeeded in sinking the -greatest number gains the victory. Ameipsias, in his play entitled The -Men playing at the Cottabus or Mania, says— - - Bring here the cruets and the cups at once, - The foot-pan, too, but first pour in some water. - -And Cratinus, in his Nemesis, says— - - Now in the cottabus I challenge you, - (As is my country's mode,) to aim your blows - At the empty cruets; and he who sinks the most - Shall, in my judgment, bear the palm of victory. - -And Aristophanes, in his Feasters, says— - - I mean to erect a brazen figure, - That is, a cottabeum, and myrtle-berries. - -And Hermippus, in his Fates, says— - - Now soft cloaks are thrown away, - Every one clasps on his breastplate, - And binds his greaves around his legs, - No one for snow-white slippers cares; - Now you may see the cottabus staff - Thrown carelessly among the chaff; - The manes hears no falling drops; - And you the πλάστιγξ sad may see - Thrown on the dunghill at the garden door. - -And Achæus, in his Linus, speaking of the Satyrs, says— - - Throwing, and dropping, breaking, too, and naming (λέγοντες), - O Hercules, the well-thrown drop of wine! - -And the poet uses λέγοντες here, because they used to utter -the names of their sweethearts as they threw the cottabi on the -saucers. On which account Sophocles, in his Inachus, called the drops -which were thrown, sacred to Venus— - -[Sidenote: THE COTTABUS.] - - The golden-colour'd drop of Venus - Descends on all the houses. - -And Euripides, in his Pleisthenes, says— - - And the loud noise o' the frequent cottabus - Awakens melodies akin to Venus - In every house. - -And Callimachus says— - - Many hard drinkers, lovers of Acontius, - Throw on the ground the wine-drops (λατάγας) from their cups. - -7. There was also another kind of way of playing at the cottabus, in -the feasts which lasted all night, which is mentioned by Callippus in -his Festival lasting all Night, where he says— - - And he who keeps awake all night shall have - A cheesecake for his prize of victory, - And kiss whoe'er he pleases of the girls - Who are at hand. - -There were also sweetmeats at these nocturnal festivals, in which -the men continued awake an extraordinary time dancing. And these -sweetmeats used to be called at that time χαρίσιοι, from the -joy (χαρὰ) of those who received them. And Eubulus, in his -Ancylion, mentions them, speaking as follows— - - For he has long been cooking prizes for - The victors in the cottabus. - -And presently afterwards he says— - - I then sprang out to cook the χαρίσιος. - -But that kisses were also given as the prize Eubulus tells us in a -subsequent passage— - - Come now, ye women, come and dance all night, - This is the tenth day since my son was born; - And I will give three fillets for the prize, - And five fine apples, and nine kisses too. - -But that the cottabus was a sport to which the Sicilians were greatly -addicted, is plain from the fact that they had rooms built adapted -to the game; which Dicæarchus, in his treatise on Alcæus, states to -have been the case. So that it was not without reason that Callimachus -affixed the epithet of Sicilian to λάταξ. And Dionysius, who -was surnamed the Brazen, mentions both the λάταγες and the -κότταβοι in his Elegies, where he says— - - Here we, unhappy in our loves, establish - This third addition to the games of Bacchus, - That the glad cottabus shall now be play'd - In honour of you, a most noble quintain— - All you who here are present twine your hands, - Holding the ball-shaped portion of your cups, - And, ere you let it go, let your eyes scan - The heaven that bends above you; watching well - How great a space your λάταγες may cover. - -8. After this, Ulpian demanded a larger goblet to drink out of, quoting -these lines out of the same collection of Elegies— - - Pouring forth hymns to you and me propitious, - Let us now send your ancient friend from far, - With the swift rowing of our tongues and praises, - To lofty glory while this banquet lasts; - And the quick genius of Phæacian eloquence - Commands the Muses' crew to man the benches. - -For let us be guided by the younger Cratinus, who says in his Omphale— - - It suits a happy man to stay at home - And drink, let others wars and labours love. - -In answer to whom Cynulcus, who was always ready for a tilt at the -Syrian, and who never let the quarrel drop which he had against him, -now that there was a sort of tumult in the party, said—What is this -chorus of Syrbenians?[116] And I myself also recollect some lines of -this poetry, which I will quote, that Ulpian may not give himself -airs as being the only one who was able to extract anything about the -cottabus out of those old stores of the Homeridæ— - - Come now and hear this my auspicious message, - And end the quarrels which your cups engender; - Turn your attention to these words of mine, - And learn these lessons.... - -which have a clear reference to the present discussion. For I see the -servants now bringing us garlands and perfumes. Why now are those who -are crowned said to be in love when their crowns are broken? For when -I was a boy, and when I used to read the Epigrams of Callimachus, in -which this is one of the topics dilated on, I was anxious to understand -this point. For the poet of Cyrene says— - - And all the roses, when the leaves fell off - From the man's garlands, on the ground were thrown. - -[Sidenote: GARLANDS.] - -So now it is your business, you most accomplished man, to explain this -difficulty which has occupied me these thousand years, O Democritus, -and to tell me why lovers crown the doors of their mistresses. - -9. And Democritus replied—But that I may quote some of the verses -of this Brazen poet and orator Dionysius, (and he was called -Brazen because he advised the Athenians to adopt a brazen coinage; -and Callimachus mentions the oration in his list of Oratorical -Performances,) I myself will cite some lines out of his Elegies. And do -you, O Theodorus, for this is your proper name— - - Receive these first-fruits of my poetry, - Given you as a pledge; and as an omen - Of happy fortune I send first to you - This offering of the Graces, deeply studied,— - Take it, requiting me with tuneful verse, - Fit ornament of feasts, and emblem of your happiness. - -You ask, then, why, if the garlands of men who have been crowned are -pulled to pieces, they are said to be in love. "Is it, since love takes -away the strict regularity of manners in the case of lovers, that on -this account they think the loss of a conspicuous ornament, a sort -of beacon (as Clearchus says, in the first book of his Art of Love) -and signal, that they to whom this has happened have lost the strict -decorum of their manners? Or do men interpret this circumstance also by -divination, as they do many other things? For the ornament of a crown, -as there is nothing lasting in it, is a sort of emblem of a passion -which does not endure, but assumes a specious appearance for a while: -and such a passion is love. For no people are more careful to study -appearance than those who are in love. Unless, perhaps, nature, as a -sort of god, administering everything with justice and equity, thinks -that lovers ought not to be crowned till they have subdued their love; -that is to say, till, having prevailed upon the object of their love, -they are released from their desire. And accordingly, the loss of their -crown we make the token of their being still occupied in the fields of -love. Or perhaps Love himself, not permitting any one to be crowned in -opposition to, or to be proclaimed as victor over himself, takes their -crowns from these men, and gives the perception of this to others, -indicating that these men are subdued by him: on which account all -the rest say that these men are in love. Or is it because that cannot -be loosed which has never been bound, but love is the chain of some -who wear crowns, (for no one else who is bound is more anxious about -being crowned than a lover,) that men consider that the loosing of the -garland is a sign of love, and therefore say that these men are in -love? Or is it because very often lovers, when they have been crowned, -often out of agitation as it should seem, allow their crowns to fall to -pieces, and so we argue backwards, and attribute this passion to all -whom we see in this predicament; thinking that their crown never would -have come to pieces, if they had not been in love? Or is it because -these loosings happen only in the case of men bound or men in love; and -so, men thinking that the loosing of the garland is the loosing also -of those who are bound, consider that such men are in love? For those -in love are bound, unless you would rather say that, because those who -are in love are crowned with love, therefore their crown is not of a -lasting kind; for it is difficult to put a small and ordinary kind of -crown on a large and divine one. Men also crown the doors of the houses -of the objects of their love, either with a view to do them honour, as -they adorn with crowns the vestibule of some god to do him honour: or -perhaps the offering of the crowns is made, not to the beloved objects, -but to the god Love. For thinking the beloved object the statue, as -it were, of Love, and his house the temple of Love, they, under this -idea, adorn with crowns the vestibules of those whom they love. And for -the same reason some people even sacrifice at the doors of those whom -they love. Or shall we rather say that people who fancy that they are -deprived, or who really have been deprived of the ornament of their -soul, consecrate to those who have deprived them of it, the ornament -also of their body, being bewildered by their passion, and despoiling -themselves in order to do so? And every one who is in love does this -when the object of his love is present, but when he is not present, -then he makes this offering in the public roads. On which account -Lycophronides has represented that goatherd in love, as saying— - - I consecrate this rose to you, - A beautiful idea; - This cap, and eke these sandals too, - And this good hunting-spear: - For now my mind is gone astray, - Wandering another way, - Towards that girl of lovely face, - Favourite of ev'ry Grace." - -[Sidenote: GARLANDS.] - -10. Moreover, that most divine writer Plato, in the seventh book of his -Laws, proposes a problem having reference to crowns, which it is worth -while to solve; and these are the words of the philosopher:—"Let there -be distributions of apples and crowns to a greater and a lesser number -of people, in such a way that the numbers shall always be equal." These -are the words of Plato. But what he means is something of this sort. He -wishes to find one number of such a nature that, if divided among all -who come in to the very last, it shall give an equal number of apples -or crowns to every one. I say, then, that the number sixty will fulfil -these conditions of equality in the case of six fellow-feasters; for I -am aware that at the beginning we said that a supper party ought not -to consist of more than five. But we are as numerous as the sand of -the sea. Accordingly the number sixty, when the party is completed to -the number of six guests, will begin to be divided in this manner. The -first man came into the banqueting-room, and received sixty garlands. -He gives to the second who comes in half of them; and then each of -them have thirty. Then when a third comes in they divide the whole -sixty, so that each of them may have twenty. Again, they divide them -again in like manner at the entrance of a fourth guest, so that each -has fifteen; and when a fifth comes in they all have twelve a-piece. -And when the sixth guest arrives, they divide them again, and each -individual has ten. And in this way the equal division of the garlands -is accomplished. - -11. When Democritus had said this, Ulpian, looking towards Cynulcus, -said— - - To what a great philosopher has Fate - Now join'd me here! - -As Theognetus the comic poet says, in his Apparition,— - - You wretched man, you've learnt left-handed letters, - Your reading has perverted your whole life; - Philosophising thus with earth and heaven, - Though neither care a bit for all your speeches. - -For where was it that you got that idea of the Chorus of the -Syrbenians? What author worth speaking of mentions that musical chorus? -And he replied:—My good friend, I will not teach you, unless I first -receive adequate pay from you; for I do not read to pick out all the -thorns out of my books as you do, but I select only what is most useful -and best worth hearing. And at this Ulpian got indignant, and roared -out these lines out of the Suspicion of Alexis— - - These things are shameful, e'en to the Triballi; - Where they do say a man who sacrifices, - Displays the feast to the invited guests, - And then next day, when they are hungry all, - Sells them what he'd invited them to see. - -And the same iambics occur in the Sleep of Antiphanes. And Cynulcus -said:—Since there have already been discussions about garlands, tell -us, my good Ulpian, what is the meaning of the expression, "The garland -of Naucratis," in the beautiful poet Anacreon. For that sweet minstrel -says— - - And each man three garlands had: - Two of roses fairly twined, - And the third a Naucratite. - -And why also does the same poet represent some people as crowned with -osiers? for in the second book of his Odes, he says— - - But now full twice five months are gone - Since kind Megisthes wore a crown - Of pliant osier, drinking wine - Whose colour did like rubies shine. - -For to suppose that these crowns were really made of osiers is absurd, -for the osier is fit only for plaiting and binding. So now tell us -about these things, my friend, for they are worth understanding -correctly, and do not keep us quibbling about words. - -[Sidenote: GARLANDS.] - -12. But as he made no reply, and pretended to be considering the -matter, Democritus said:—Aristarchus the grammarian, my friend, when -interpreting this passage, said that the ancients used to wear crowns -of willow. But Tenarus says that the willow or osier is the rustics' -crown. And other interpreters have said many irrelevant things on the -subject. But I, having met with a book of Menodotus of Samos, which -is entitled, A Record of the things worth noting at Samos, found -there what I was looking for; for he says that "Admete, the wife of -Eurystheus, after she had fled from Argos, came to Samos, and there, -when a vision of Juno had appeared to her, she wishing to give the -goddess a reward because she had arrived in Samos from her own home -in safety, undertook the care of the temple, which exists even to -this day, and which had been originally built by the Leleges and the -Nymphs. But the Argives hearing of this, and being indignant at it, -persuaded the Tyrrhenians by a promise of money, to employ piratical -force and to carry off the statue,—the Argives believing that if this -were done Admete would be treated with every possible severity by the -inhabitants of Samos. Accordingly the Tyrrhenians came to the port of -Juno, and having disembarked, immediately applied themselves to the -performance of their undertaking. And as the temple was at that time -without any doors, they quickly carried off the statue, and bore it -down to the seaside, and put it on board their vessel. And when they -had loosed their cables and weighed anchor, they rowed as fast as they -could, but were unable to make any progress. And then, thinking that -this was owing to divine interposition, they took the statue out of the -ship again and put it on the shore; and having made some sacrificial -cakes, and offered them to it, they departed in great fear. But when, -the first thing in the morning, Admete gave notice that the statue had -disappeared, and a search was made for it, those who were seeking it -found it on the shore. And they, like Carian barbarians, as they were, -thinking that the statue had run away of its own accord, bound it to a -fence made of osiers, and took all the longest branches on each side -and twined them round the body of the statue, so as to envelop it all -round. But Admete released the statue from these bonds, and purified -it, and placed it again on its pedestal, as it had stood before. And on -this account once every year, since that time, the statue is carried -down to the shore and hidden, and cakes are offered to it: and the -festival is called Τονεὺς, because it happened that the statue was -bound tightly (συντόνως) by those who made the first search for it. - -13. "But they relate that about that time the Carians, being -overwhelmed with superstitious fears, came to the oracle of the god -at Hybla, and consulted him with reference to these occurrences; and -that Apollo told them that they must give a voluntary satisfaction to -the god of their own accord, to escape a more serious calamity,—such -as in former times Jupiter had inflicted upon Prometheus, because of -his theft of the fire, after he had released him from a most terrible -captivity. And as he was inclined to give a satisfaction which should -not cause him severe pain, this was what the god imposed upon him. -And from this circumstance the use of this kind of crown which had -been shown to Prometheus got common among the rest of mankind who had -been benefited by him by his gift of fire: on which account the god -enjoined the Carians also to adopt a similar custom,—to use osiers -as a garland, and bind their heads with the branches with which -they themselves had bound the goddess. And he ordered them also to -abandon the use of every other kind of garland except that made of the -bay-tree: and that tree he said he gave as a gift to those alone who -are employed in the service of the goddess. And he told them that, -if they obeyed the injunctions given them by the oracle, and if in -their banquets they paid the goddess the satisfaction to which she -was entitled, they should be protected from injury: on which account -the Carians, wishing to obey the commands laid on them by the oracle, -abolished the use of those garlands which they had previously been -accustomed to wear, but permitted all those who were employed in the -service of the goddess still to wear the garland of bay-tree, which -remains in use even to this day. - -14. "Nicænetus also, the epic poet, appears to make some allusion to -the fashion of wearing garlands of osier in his Epigrams. And this -poet was a native of Samos, and a man who in numberless passages shows -his fondness for mentioning points connected with the history of his -country. And these are his words:— - - I am not oft, O Philotherus, fond - Of feasting in the city, but prefer - The country, where the open breeze of zephyr - Freshens my heart; a simple bed - Beneath my body is enough for me, - Made of the branches of the native willow (πρόμαλος), - And osier (λύγος), ancient garland of the Carians,— - But let good wine be brought, and the sweet lyre, - Chief ornament of the Pierian sisters, - That we may drink our fill, and sing the praise - Of the all-glorious bride of mighty Jove, - The great protecting queen of this our isle. - -[Sidenote: GARLANDS.] - -But in the selines Nicænetus speaks ambiguously, for it is not quite -plain whether he means that the osier is to make his bed or his -garland; though afterwards, when he calls it the ancient garland of the -Carians, he alludes clearly enough to what we are now discussing. And -this use of osiers to make into garlands, lasted in that island down to -the time of Polycrates, as we may conjecture. At all events Anacreon -says— - - But now full twice five months are gone - Since kind Megisthes wore a crown - Of pliant osier, drinking wine - Whose colour did like rubies shine." - -15. And the Gods know that I first found all this out in the beautiful -city of Alexandria, having got possession of the treatise of Menodotus, -in which I showed to many people the passage in Anacreon which is the -subject of discussion. But Hephæstion, who is always charging every one -else with thefts, took this solution of mine, and claimed it as his -own, and published an essay, to which he gave this title, "Concerning -the Osier Garland mentioned by Anacreon." And a copy of this essay we -lately found at Rome in the possession of the antiquary Demetrius. -And this compiler Hephæstion behaved in the same way to our excellent -friend Adrantus. For after he had published a treatise in five books, -Concerning those Matters in Theophrastus in his books on Manners, -which are open to any Dispute, either as to their Facts, or the Style -in which they are mentioned; and had added a sixth book Concerning -the Disputable Points in the Nicomachean Ethics of Aristotle; and in -these books had entered into a long dissertation on the mention of -Plexippus by Antipho the tragic poet, and had also said a good deal -about Antipho himself; Hephæstion, I say, appropriated all these books -to himself, and wrote another book, Concerning the Mention of Antipho -in the Memorabilia of Xenophon, not having added a single discovery or -original observation of his own, any more than he had in the discussion -on the Osier Garland. For the only thing he said that was new, was that -Phylarchus, in the seventh book of his Histories, mentioned this story -about the osier, and knew nothing of the passage of Nicænetus, nor of -that of Anacreon; and he showed that he differed in some respects from -the account that had been given by Menodotus. - -But one may explain this fact of the osier garlands more simply, by -saying that Megisthes wore a garland of osier because there was a -great quantity of those trees in the place where he was feasting; and -therefore he used it to bind his temples. For the Lacedæmonians at the -festival of the Promachia, wear garlands of reeds, as Sosibius tells -us in his treatise on the Sacrificial Festivals at Lacedæmon, where -he writes thus: "On this festival the natives of the country all wear -garlands of reeds, or tiaras, but the boys who have been brought up in -the public school follow without any garland at all." - -16. But Aristotle, in the second book of his treatise on Love Affairs, -and Ariston the Peripatetic, who was a native of Ceos, in the second -book of his Amatory Resemblances, say that "The ancients, on account of -the headaches which were produced by their wine-drinking, adopted the -practice of wearing garlands made of anything which came to hand, as -the binding the head tight appeared to be of service to them. But men -in later times added also some ornaments to their temples, which had a -kind of reference to their employment of drinking, and so they invented -garlands in the present fashion. But it is more reasonable to suppose -that it was because the head is the seat of all sensation that men -wore crowns upon it, than that they did so because it was desirable to -have their temples shaded and bound as a remedy against the headaches -produced by wine." - -They also wore garlands over their foreheads, as the sweet Anacreon -says— - - And placing on our brows fresh parsley crowns, - Let's honour Bacchus with a jovial feast. - -They also wore garlands on their breasts, and anointed them with -perfume, because that is the seat of the heart. And they call the -garlands which they put round their necks ὑποθυμιάδες, as -Alcæus does in these lines— - - Let every one twine round his neck - Wreathed ὑποθυμιάδες of anise. - -And Sappho says— - - And wreathed ὑποθυμιάδες - In numbers round their tender throats. - -And Anacreon says— - - They placed upon their bosoms lotus flowers - Entwined in fragrant ὑποθυμιάδες. - -Æschylus also, in his Prometheus Unbound, says distinctly— - - And therefore we, in honour of Prometheus, - Place garlands on our heads, a poor atonement - For the sad chains with which his limbs were bound. - -[Sidenote: GARLANDS.] - -And again, in the play entitled the Sphinx, he says— - - Give the stranger a στέφανος (garland), the ancient στέφος,— - This is the best of chains, as we may judge - From great Prometheus. - -But Sappho gives a more simple reason for our wearing garlands, -speaking as follows— - - But place those garlands on thy lovely hair, - Twining the tender sprouts of anise green - With skilful hand; for offerings of flowers - Are pleasing to the gods, who hate all those - Who come before them with uncrownèd heads. - -In which lines she enjoins all who offer sacrifice to wear garlands on -their heads, as they are beautiful things, and acceptable to the Gods. -Aristotle also, in his Banquet, says, "We never offer any mutilated -gift to the Gods, but only such as are perfect and entire; and what -is full is entire, and crowning anything indicates filling it in some -sort. So Homer says— - - The slaves the goblets crown'd with rosy wine;[117] - -And in another place he says— - - But God plain forms with eloquence does crown.[118] - -That is to say, eloquence in speaking makes up in the case of some men -for their personal ugliness. Now this is what the στέφανος -seems intended to do, on which account, in times of mourning, we do -exactly the contrary. For wishing to testify our sympathy for the dead, -we mutilate ourselves by cutting our hair, and by putting aside our -garlands." - -17. Now Philonides the physician, in his treatise on Ointments and -Garlands, says, "After the vine was introduced into Greece from the Red -Sea, and when most people had become addicted to intemperate enjoyment, -and had learnt to drink unmixed wine, some of them became quite frantic -and out of their minds, while others got so stupified as to resemble -the dead. And once, when some men were drinking on the sea-shore, a -violent shower came on, and broke up the party, and filled the goblet, -which had a little wine left in it, with water. But when it became fine -again, the men returned to the same spot, and tasting the new mixture, -found that their enjoyment was now not only exquisite, but free from -any subsequent pain. And on this account, the Greeks invoke the good -Deity at the cup of unmixed wine, which is served round to them at -dinner, paying honour to the Deity who invented wine; and that was -Bacchus. But when the first cup of mixed wine is handed round after -dinner, they then invoke Jupiter the Saviour, thinking him the cause -of this mixture of wine which is so unattended with pain, as being the -author of rain. Now, those who suffered in their heads after drinking, -certainly stood in need of some remedy; and so the binding their heads -was what most readily occurred to them, as Nature herself led them to -this remedy. For a certain man having a headache, as Andreas says, -pressed his head, and found relief, and so invented a ligature as a -remedy for headache. - -Accordingly, men using these ligatures as assistants in drinking, used -to bind their heads with whatever came in their way. And first of all, -they took garlands of ivy, which offered itself, as it were, of its own -accord, and was very plentiful, and grew everywhere, and was pleasant -to look upon, shading the forehead with its green leaves and bunches of -berries, and bearing a good deal of tension, so as to admit of being -bound tight across the brow, and imparting also a certain degree of -coolness without any stupifying smell accompanying it. And it seems to -me that this is the reason why men have agreed to consider the garland -of ivy sacred to Bacchus, implying by this that the inventor of wine -is also the defender of men from all the inconveniences which arise -from the use of it. And from thence, regarding chiefly pleasure, and -considering utility and the comfort of the relief from the effects -of drunkenness of less importance, they were influenced chiefly by -what was agreeable to the sight or to the smell. And therefore they -adopted crowns of myrtle, which has exciting properties, and which also -represses any rising of the fumes of wine; and garlands of roses, which -to a certain extent relieve headache, and also impart some degree of -coolness; and garlands also of bay leaves, which they think are not -wholly unconnected with drinking parties. But garlands of white lilies, -which have an effect on the head, and wreaths of amaracus, or of any -other flower or herb which has any tendency to produce heaviness or -torpid feelings in the head, must be avoided." - -[Sidenote: GARLANDS.] - -And Apollodorus, in his treatise on Perfumes and Garlands, has said the -same thing in the very same words. And this, my friends, is enough to -say on this subject. - -18. But concerning the Naucratite Crown, and what kind of flowers -that is made of, I made many investigations, and inquired a great -deal without learning anything, till at last I fell in with a book -of Polycharmus of Naucratis, entitled On Venus, in which I found the -following passage:—"But in the twenty-third Olympiad Herostratus, a -fellow-countryman of mine, who was a merchant, and as such had sailed -to a great many different countries, coming by chance to Paphos, -in Cyprus, bought an image of Venus, a span high, of very ancient -workmanship, and came away meaning to bring it to Naucratis. And as -he was sailing near the Egyptian coast, a violent storm suddenly -overtook him, and the sailors could not tell where they were, and so -they all had recourse to this image of Venus, entreating her to save -them. And the goddess, for she was kindly disposed towards the men of -Naucratis, on a sudden filled all the space near her with branches -of green myrtle, and diffused a most delicious odour over the whole -ship, when all the sailors had previously despaired of safety from -their violent sea-sickness. And after they had been all very sick, the -sun shone out, and they, seeing the landmarks, came in safety into -Naucratis. And Herostratus having disembarked from the ship with his -image, and carrying with him also the green branches of myrtle which -had so suddenly appeared to him, consecrated it and them in the temple -of Venus. And having sacrificed to the goddess, and having consecrated -the image to Venus, and invited all his relations and most intimate -friends to a banquet in the temple, he gave every one of them a garland -of these branches of myrtle, to which garlands he then gave the name -of Naucratite." This is the account given by Polycharmus; and I myself -believe the statement, and believe that the Naucratite garland is -no other than one made of myrtle, especially as in Anacreon it is -represented as worn with one made of roses. And Philonides has said -that the garland made of myrtle acts as a check upon the fumes of wine, -and that the one made of roses, in addition to its cooking qualities, -is to a certain extent a remedy for headache. And, therefore, those men -are only to be laughed at, who say that the Naucratite garland is the -wreath made of what is called by the Egyptians biblus, quoting the -statement of Theopompus, in the third book of his History of Greece, -where he says, "That when Agesilaus the Lacedæmonian arrived in Egypt, -the Egyptians sent him many presents, and among them the papyrus, -which is used for making garlands." But I do not know what pleasure or -advantage there could be in having a crown made of biblus with roses, -unless people who are enamoured of such a wreath as this should also -take a fancy to wear crowns of garlic and roses together. But I know -that a great many people say that the garland made of the sampsychon or -amaracus is the Naucratite garland; and this plant is very plentiful in -Egypt, but the myrtle in Egypt is superior in sweetness to that which -is found in any other country, as Theophrastus relates in another place. - -19. While this discussion was going on, some slaves came in bringing -garlands made of such flowers as were in bloom at the time; and -Myrtilus said;—Tell me, my good friend Ulpian, the different names of -garlands. For these servants, as is said in the Centaur of Chærephon— - - Make ready garlands which they give the gods, - Praying they may be heralds of good omen. - -And the same poet says, in his play entitled Bacchus— - - Cutting sweet garlands, messengers of good omen. - -Do not, however, quote to me passages out of the Crowns of Ælius -Asclepiades, as if I were unacquainted with that work; but say -something now besides what you find there. For you cannot show me that -any one has ever spoken separately of a garland of roses, and a garland -of violets. For as for the expression in Cratinus— - - ναρκισσίνους ὀλίσβους, - -that is said in a joke. - -And he, laughing, replied,—The word στέφανος was first used among the -Greeks, as Semos the Delian tells us in the fourth book of his Delias, -in the same sense as the word στέφος is used by us, which, however, by -some people is called στέμμα. On which account, being first crowned -with this στέφανος, afterwards we put on a garland of bay leaves; and -the word στέφανος itself is derived from the verb στέφω, to crown. But -do you, you loquacious Thessalian, think, says he, that I am going -to repeat any of those old and hacknied stories? But because of your -tongue (γλῶσσα), I will mention the ὑπογλωττὶς, which Plato speaks of -in his Jupiter Ill-treated— - -[Sidenote: GARLANDS.] - - But you wear leather tongues within your shoes, - And crown yourselves with ίπογλωττίδες, - Whenever you're engaged in drinking parties. - And when you sacrifice you speak only words - Of happy omen. - -And Theodorus, in his Attic Words, as Pamphilus says in his treatise -on Names, says, that the ὑπογλωττὶς is a species of plaited -crown. Take this then from me; for, as Euripides says, - - 'Tis no hard work to argue on either side, - If a man's only an adept at speaking. - -20. There is the Isthmiacum also, and there was a kind of crown bearing -this name, which Aristophanes has thought worthy of mention in his -Fryers, where he speaks thus— - - What then are we to do? We should have taken - A white cloak each of us; and then entwining - Isthmiaca on our brows, like choruses, - Come let us sing the eulogy of our master. - -But Silenus, in his Dialects, says, "The Isthmian garland." And -Philetas says, "Στέφανος. There is an ambiguity here as to -whether it refers to the head or to the main world.[119] We also use the -word ἴσθμιον, as applied to a well, or to a dagger." But -Timachidas and Simmias, who are both Rhodians, explain one word by the -other. They say, ἴσθμιον, στέφανον: and this word is also -mentioned by Callixenus, who is himself also a Rhodian, in his History -of Alexandria, where he writes as follows— - - * * * * * * - -21. But since I have mentioned Alexandria, I know that in that -beautiful city there is a garland called the garland of Antinous, -which is made of the lotus, which grows in those parts. And this lotus -grows in the marshes in the summer season; and it bears flowers of -two colours; one like that of the rose, and it is the garlands woven -of the flowers of this colour which are properly called the garlands -of Antinous; but the other kind is called the lotus garland, being -of a dark colour. And a man of the name of Pancrates, a native poet, -with whom we ourselves were acquainted, made a great parade of showing -a rose-coloured lotus to Adrian the emperor, when he was staying at -Alexandria, saying, that he ought to give this flower the name of the -Flower of Antinous, as having sprung from the ground where it drank in -the blood of the Mauritanian lion, which Hadrian killed when he was -out hunting in that part of Africa, near Alexandria; a monstrous beast -which had ravaged all Libya for a long time, so as to make a very great -part of the district desolate. Accordingly, Hadrian being delighted -with the utility of the invention, and also with its novelty, granted -to the poet that he should be maintained for the future in the Museum -at the public expense; and Cratinus the comic poet, in his Ulysseses, -has called the lotus στεφάνωμα, because all plants which are -full of leaf, are called στεφανώματα by the Athenians. But -Pancrates said, with a good deal of neatness, in his poem— - - The crisp ground thyme, the snow-white lily too, - The purple hyacinth, and the modest leaves - Of the white celandine, and the fragrant rose, - Whose petals open to the vernal zephyrs; - For that fair flower which bears Antinous' name - The earth had not yet borne. - -22. There is the word πυλέων. And this is the name given to the garland -which the Lacedæmonians place on the head of Juno, as Pamphilus relates. - -I am aware, also, that there is a kind of garland, which is called -Ἰάκχας by the Sicyonians, as Timachidas mentions in his treatise on -Dialects. And Philetas writes as follows:—"Ἰάκχα—this is a name given -to a fragrant garland in the district of Sicyon— - - She stood by her sire, and in her fragrant hair - She wore the beautiful Iacchian garland." - -Seleucus also, in his treatise on Dialects, says, that there is a kind -of garland made of myrtle, which is called Ἐλλωτὶς, being twenty cubits -in circumference, and that it is carried in procession on the festival -of the Ellotia. And he says, that in this garland the bones of Europa, -whom they call Ellotis, are carried. And this festival of the Ellotia -is celebrated in Corinth. - -[Sidenote: GARLANDS.] - -There is also the Θυρεατικός. This also is a name given to a species -of garland by the Lacedæmonians, as Sosibius tells us in his treatise -on Sacrifices, where he says, that now it is called ψίλινος, being -made of branches of the palm-tree. And he says that they are worn, as -a memorial of the victory which they gained, in Thyrea,[120] by the -leaders of the choruses, which are employed in that festival when they -celebrate the Gymnopædiæ.[121] And there are choruses, some of handsome -boys, and others of full-grown men of distinguished bravery, who all -dance naked, and who sing the songs of Thaletas and Alcman, and the -pæans of Dionysodotus the Lacedæmonian. - -There are also garlands called μελιλώτινοι, which are mentioned by -Alexis in his Crateva, or the Apothecary, in the following line— - - And many μελιλώτινοι garlands hanging. - -There is the word too, ἐπιθυμίδες, which Seleucus explains by -"every sort of garland." But Timachidas says, "Garlands of every kind -which are worn by women are called ἐπιθυμίδες." - -There are also the words ὑποθυμὶς and ὑποθυμιὰς, which are names -given to garlands by the Æolians and Ionians, and they wear such around -their necks, as one may clearly collect from the poetry of Alcæus and -Anacreon. But Philetas, in his Miscellanies, says, that the Lesbians -call a branch of myrtle ὑποθυμὶς, around which they twine violets and -other flowers. - -The ὑπογλωττὶς also is a species of garland. But Theodorus, in his -Attic Words, says, that it is a particular kind of garland, and is used -in that sense by Plato the comic poet, in his Jupiter Ill-treated. - -23. I find also, in the comic poets, mention made of a kind of garland -called κυλιστὸς, and I find that Archippus mentions it in his Rhinon, -in these lines— - - He went away unhurt to his own house, - Having laid aside his cloak, but having on - His ἐκκύλιστος garland. - -And Alexis, in his Agonis, or The Colt, says— - - This third man has a κυλιστὸς garland - Of fig-leaves; but while living he delighted - In similar ornaments: - -and in his Sciron he says— - - Like a κυλιστὸς garland in suspense. - -Antiphanes also mentions it in his Man in Love with Himself. And -Eubulus, in his Œnomaus, or Pelops, saying— - - Brought into circular shape, - Like a κυλιστὸς garland. - -What, then, is this κυλιστός? For I am aware that Nicander of Thyatira, -in his Attic Nouns, speaks as follows,—"Ἐκκυλίσιοι στέφανοι, and -especially those made of roses." And now I ask what species of garland -this was, O Cynulcus; and do not tell me that I am to understand the -word as meaning merely large. For you are a man who are fond of not -only picking things little known out of books, but of even digging out -such matters; like the philosophers in the Joint Deceiver of Baton the -comic poet; men whom Sophocles also mentions in his Fellow Feasters, -and who resemble you,— - - You should not wear a beard thus well perfumed, - And 'tis a shame for you, of such high birth, - To be reproachèd as the son of your belly, - When you might rather be call'd your father's son. - -Since, then, you are sated not only with the heads of glaucus, but -also with that evergreen herb, which that Anthedonian Deity[122] ate, -and became immortal, give us an answer now about the subject of -discussion, that we may not think that when you are dead, you will be -metamorphosed, as the divine Plato has described in his treatise on -the Soul. For he says that those who are addicted to gluttony, and -insolence, and drunkenness, and who are restrained by no modesty, -may naturally become transformed into the race of asses, and similar -animals. - -24. And as he still appeared to be in doubt;—Let us now, said Ulpian, -go on to another kind of garland, which is called the στρούθιος; which -Asclepiades mentions when he quotes the following passage, out of the -Female Garland-Sellers of Eubulus— - - O happy woman, in your little house - To have a στρούθιος....[123] - -[Sidenote: GARLANDS.] - -And this garland is made of the flower called στρούθιον (soap-wort), -which is mentioned by Theophrastus, in the sixth book of his Natural -History, in these words—"The iris also blooms in the summer, and so -does the flower called στρούθιον, which is a very pretty flower to the -eye, but destitute of scent." Galene of Smyrna also speaks of the same -flower, under the name of στρύθιον. - -There is also the πόθος. There is a certain kind of garland -with this name, as Nicander the Colophonian tells us in his treatise on -Words. And this, too, perhaps is so named as being made of the flower -called πόθος, which the same Theophrastus mentions in the -sixth book of his Natural History, where he writes thus—"There are -other flowers which bloom chiefly in the summer,—the lychnis, the -flower of Jove, the lily, the iphyum, the Phrygian amaracus, and also -the plant called pothus, of which there are two kinds, one bearing a -flower like the hyacinth, but the other produces a colourless blossom -nearly white, which men use to strew on tombs. - -Eubulus also gives a list of other names of garlands— - - Ægidion, carry now this garland for me, - Ingeniously wrought of divers flowers, - Most tempting, and most beautiful, by Jove! - For who'd not wish to kiss the maid who bears it? - -And then in the subsequent lines he says— - - _A._ Perhaps you want some garlands. Will you have them - Of ground thyme, or of myrtle, or of flowers - Such as I show you here in bloom. - _B._ I'll have - These myrtle ones. You may sell all the others, - But always keep the myrtle wreaths for me. - -25. There is the philyrinus also. Xenarchus, in his Soldier, says— - - For the boy wore a garland on his brow - Of delicate leafy linden (φιλύρα). - -Some garlands also are called ἑλικτοὶ, as they are even to -this day among the Alexandrians. And Chæremon the tragic poet mentions -them in his Bacchus, saying— - - The triple folds of the ἑλικτοὶ garlands, - Made up of ivy and narcissus. - -But concerning the evergreen garlands in Egypt, Hellanicus, in his -History of Egypt, writes as follows—"There is a city on the banks -of the river, named Tindium. This is a place where many gods are -assembled, and in the middle of the city there is a sacred temple of -great size made of marble, and the doors are marble. And within the -temple there are white and black thorns, on which garlands were placed -made of the flower of the acanthus, and also of the blossoms of the -pomegranate, and of vine-leaves. And these keep green for ever. These -garlands were placed by the gods themselves in Egypt when they heard -that Babys was king, (and he is the same who is also called Typhon.)" -But Demetrius, in his History of the Things to be seen in Egypt, -says that these thorns grow about the city of Abydos, and he writes -thus—"But the lower district has a tree called the thorn, which bears -a round fruit on some round-shaped branches. And this tree blooms at -a certain season; and the flower is very beautiful and brilliant in -colour. And there is a story told by the Egyptians, that the Æthiopians -who had been sent as allies to Troy by Tithonus, when they heard that -Memnon was slain, threw down on the spot all their garlands on the -thorns. And the branches themselves on which the flower grows resemble -garlands." And the before-mentioned Hellanicus mentions also that -Amasis, who was king of Egypt, was originally a private individual of -the class of the common people; and that it was owing to the present -of a garland, which he made of the most beautiful flowers that were in -season, and sent to Patarmis, who was king of Egypt, at the time when -he was celebrating the festival of his birthday, that he afterwards -became king himself. For Patarmis, being delighted at the beauty of the -garland, invited Amasis to supper, and after this treated him as one -of his friends; and on one occasion sent him out as his general, when -the Egyptians were making war upon him. And he was made king by these -Egyptians out of their hatred to Patarmis. - -26. There are also garlands called συνθηματιαῖοι, -which people make and furnish by contract. Aristophanes, in his -Thesmophoriazusæ, says— - - To make up twenty συνθηματιαῖοι garlands.[124] - -We find also the word χορωνόν. Apion, in his treatise on the Roman -Dialect, says that formerly a garland was called χορωνόν, from the fact -of the members of the chorus in the theatres using it; and that they -wore garlands and contended for garlands. And one may see this name -given to garlands in the Epigrams of Simonides— - -[Sidenote: GARLANDS.] - - Phœbus doth teach that song to the Tyndaridæ, - Which tuneless grasshoppers have crown'd with a χορωνός. - -There are ἀκίνιοι too. There are some garlands made of the -basil thyme (ἄκινος) which are called by this name, as we are -told by Andron the physician, whose words are quoted by Parthenius the -pupil of Dionysius, in the first book of his treatise on the Words -which occur in the Historians. - -27. Now Theophrastus gives the following list of flowers as suitable to -be made into garlands—"The violet, the flower of Jupiter, the iphyum, -the wallflower, the hemerocalles, or yellow lily. But he says the -earliest blooming flower is the white violet; and about the same time -that which is called the wild wallflower appears, and after them the -narcissus and the lily; and of mountain flowers, that kind of anemone -which is called the mountain anemone, and the head of the bulb-plant. -For some people twine these flowers into garlands. And next to these -there comes the œnanthe and the purple violet. And of wild flowers, -there are the helichryse, and that species of anemone called the -meadow anemone, and the gladiolus, and the hyacinth. But the rose is -the latest blooming flower of all; and it is the latest to appear and -the first to go off. But the chief summer flowers are the lychnis, and -the flower of Jupiter, and the lily, and the iphyum, and the Phrygian -amaracus, and also the flower called the pothus." And in his ninth -book the same Theophrastus says, if any one wears a garland made of -the flower of the helichryse, he is praised if he sprinkle it with -ointment. And Alcman mentions it in these lines— - - And I pray to you, and bring - This chaplet of the helichryse, - And of the holy cypirus. - -And Ibycus says— - - Myrtle-berries with violets mix'd, - And helichryse, and apple blossoms, - And roses, and the tender daphne. - -And Cratinus, in his Effeminate People, says— - - With ground thyme and with crocuses, - And hyacinths, and helichryse. - -But the helichryse is a flower like the lotus. And Themistagoras the -Ephesian, in his book entitled The Golden Book, says that the flower -derives its name from the nymph who first picked it, who was called -Helichrysa. There are also, says Theophrastus, such flowers as purple -lilies. But Philinus says that the lily, which he calls κρίνον, is by -some people called λείριον, and by others ἴον. The Corinthians also -call this flower ambrosia, as Nicander says in his Dictionary. And -Diocles, in his treatise on Deadly Poisons, says—"The amaracus, which -some people call the sampsychus." - -28. Cratinus also speaks of the hyacinth by the name of κοσμοσάνδαλον -in his Effeminate People, where he says— - - I crown my head with flowers, λείρια, - Roses, and κρίνα, and κοσμοσάνδαλα. - -And Clearchus, in the second book of his Lives, says—"You may remark -the Lacedæmonians who, having invented garlands of cosmosandalum, -trampled under foot the most ancient system of polity in the world, and -utterly ruined themselves; on which account Antiphanes the comic poet -very cleverly says of them, in his Harp-player— - - Did not the Lacedæmonians boast of old - As though they were invincible? but now - They wear effeminate purple head-dresses. - -And Hicesius, in the second book of his treatise on Matter, says—"The -white violet is of moderately astringent properties, and has a most -delicious fragrance, and is very delightful, but only for a short time; -and the purple violet is of the same appearance, but it is far more -fragrant." And Apollodorus, in his treatise on Beasts, says—"There -is the chamæpitys, or ground pine, which some call olocyrum, but the -Athenians call it Ionia, and the Eubœans sideritis." And Nicander, in -the second book of his Georgics, (the words themselves I will quote -hereafter, when I thoroughly discuss all the flowers fit for making -into garlands,) says—"The violet (ἴον) was originally given -by some Ionian nymphs to Ion." - -[Sidenote: GARLANDS.] - -And in the sixth book of his History of Plants, Theophrastus says that -the narcissus is also called λείριον; but in a subsequent passage -he speaks of the narcissus and λείριον as different plants. And -Eumachus the Corcyrean, in his treatise on Cutting Roots, says that -the narcissus is also called acacallis, and likewise crotalum. But the -flower called hemerocalles, or day-beauty, which fades at night but -blooms at sunrise, is mentioned by Cratinus in his Effeminate People, -where he says— - - And the dear hemerocalles. - -Concerning the ground thyme, Theophrastus says—"The people gather the -wild ground thyme on the mountains and plant it around Sicyon, and the -Athenians gather it on Hymettus; and other nations too have mountains -full of this flower, as the Thracians for instance." But Philinus -says that it is called zygis. And Amerias the Macedonian, speaking of -the lychnis in his treatise on Cutting up Roots, says that "it sprang -from the baths of Venus, when Venus bathed after having been sleeping -with Vulcan. And it is found in the greatest perfection in Cyprus and -Lemnos, and also in Stromboli and near mount Eryx, and at Cythera." - -"But the iris," says Theophrastus, "blooms in the summer, and is the -only one of all the European flowers which has a sweet scent. And it -is in the highest beauty in those parts of Illyricum which are at a -distance from the sea." But Philinus says that the flowers of the -iris are called λύκοι, because they resemble the lips of the wolf -(λύκος). And Nicolaus of Damascus, in the hundred and eighth book of -his History, says that there is a lake near the Alps, many stadia in -circumference, round which there grow every year the most fragrant and -beautiful flowers, like those which are called calchæ. Alcman also -mentions the calchæ in these lines:— - - Having a golden-colour'd necklace on - Of the bright calchæ, with their tender petals. - -And Epicharmus, too, speaks of them in his Rustic. - -29. Of roses, says Theophrastus in his sixth book, there are many -varieties. For most of them consist only of five leaves, but some -have twelve leaves; and some, near Philippi, have even as many as a -hundred leaves. For men take up the plants from Mount Pangæum, (and -they are very numerous there,) and plant them near the city. And the -inner petals are very small; for the fashion in which the flowers put -out their petals is, that some form the outer rows and some the inner -ones: but they have not much smell, nor are they of any great size. -And those with only five leaves are the most fragrant, and their lower -parts are very thorny. But the most fragrant roses are in Cyrene: on -which account the perfumes made there are the sweetest. And in this -country, too, the perfume of the violets, and of all other flowers, -is most pure and heavenly; and above all, the fragrance of the crocus -is most delicious in those parts." And Timachidas, in his Banquets, -says that the Arcadians call the rose εὐόμφαλον, meaning εὔοσμον, -or fragrant. And Apollodorus, in the fourth book of his History of -Parthia, speaks of a flower called philadelphum, as growing in the -country of the Parthians, and describes it thus:—"And there are many -kinds of myrtle,—the milax, and that which is called the philadelphum, -which has received a name corresponding to its natural character; -for when branches, which are at a distance from one another, meet -together of their own accord, they cohere with a vigorous embrace, and -become united as if they came from one root, and then growing on, they -produce fresh shoots: on which account they often make hedges of them -in well-cultivated farms; for they take the thinnest of the shoots, -and plait them in a net-like manner, and plant them all round their -gardens, and then these plants, when plaited together all round, make a -fence which it is difficult to pass through." - -30. The author, too, of the Cyprian Poems gives lists of the flowers -which are suitable to be made into garlands, whether he was Hegesias, -or Stasinus, or any one else; for Demodamas, who was either a -Halicarnassian or Milesian, in his History of Halicarnassus, says that -the Cyprian Poems were the work of a citizen of Halicarnassus: however, -the author, whoever he was, in his eleventh book, speaks thus:— - - Then did the Graces, and the smiling Hours, - Make themselves garments rich with various hues, - And dyed them in the varied flowers that Spring - And the sweet Seasons in their bosom bear. - In crocus, hyacinth, and blooming violet, - And the sweet petals of the peerless rose, - So fragrant, so divine; nor did they scorn - The dewy cups of the ambrosial flower - That boasts Narcissus' name. Such robes, perfumed - With the rich treasures of revolving seasons, - The golden Venus wears. - -[Sidenote: GARLANDS.] - -And this poet appears also to have been acquainted with the use of -garlands, when he says— - - And when the smiling Venus with her train - Had woven fragrant garlands of the treasures - The flowery earth puts forth, the goddesses - All crown'd their heads with their queen's precious work,— - The Nymphs and Graces, and the golden Venus,— - And raised a tuneful song round Ida's springs. - -31. Nicander also, in the second book of his Georgics, gives a regular -list of the flowers suitable to be made into garlands, and speaks as -follows concerning the Ionian nymphs and concerning roses:— - - And many other flowers you may plant, - Fragrant and beauteous, of Ionian growth; - Two sorts of violets are there,—pallid one, - And like the colour of the virgin gold, - Such as th' Ionian nymphs to Ion gave, - When in the meadows of the holy Pisa - They met and loved and crown'd the modest youth. - For he had cheer'd his hounds and slain the boar, - And in the clear Alpheus bathed his limbs, - Before he visited those friendly nymphs. - Cut then the shoots from off the thorny rose, - And plant them in the trenches, leaving space - Between, two spans in width. The poets tell - That Midas first, when Asia's realms he left, - Brought roses from th' Odonian hills of Thrace, - And cultivated them in th' Emathian lands, - Blooming and fragrant with their sixty petals. - Next to th' Emathian roses those are praised - Which the Megarian Nisæa displays: - Nor is Phaselis, nor the land which worships - The chaste Diana,[125] to be lightly praised, - Made verdant by the sweet Lethæan stream. - In other trenches place the ivy cuttings, - And often e'en a branch with berries loaded - May be entrusted to the grateful ground; - - * * * * *[126] - - Or with well-sharpen'd knife cut off the shoots, - And plait them into baskets, - - * * * * * - - High on the top the calyx full of seed - Grows with white leaves, tinged in the heart with gold, - Which some call crina, others liria, - Others ambrosia, but those who love - The fittest name, do call them Venus' joy; - For in their colour they do vie with Venus, - Though far inferior to her decent form. - The iris in its roots is like th' agallis, - Or hyacinth fresh sprung from Ajax' blood; - It rises high with swallow-shaped flowers, - Blooming when summer brings the swallows back. - Thick are the leaves they from their bosom pour, - And the fresh flowers constantly succeeding, - Shine in their stooping mouths. - - * * * * * - - Nor is the lychnis, nor the lofty rush, - Nor the fair anthemis in light esteem, - Nor the boanthemum with towering stem, - Nor phlox whose brilliancy scarce seems to yield - To the bright splendour of the midday sun. - Plant the ground thyme where the more fertile ground - Is moisten'd by fresh-welling springs beneath, - That with long creeping branches it may spread, - Or droop in quest of some transparent spring, - The wood-nymphs' chosen draught. Throw far away - The poppy's leaves, and keep the head entire, - A sure protection from the teasing gnats; - For every kind of insect makes its seat - Upon the opening leaves; and on the head, - Like freshening dews, they feed, and much rejoice - In the rich latent honey that it bears; - But when the leaves (θρῖα) are off, the mighty flame - Soon scatters them.... - -(but by the word θρῖα he does not here mean the leaves of -fig-trees, but of the poppy). - - Nor can they place their feet - With steady hold, nor juicy food extract; - And oft they slip, and fall upon their heads. - Swift is the growth, and early the perfection - Of the sampsychum, and of rosemary, - And of the others which the gardens - Supply to diligent men for well-earn'd garlands. - Such are the feathery fern, the boy's-love sweet, - (Like the tall poplar); such the golden crocus, - Fair flower of early spring; the gopher white, - And fragrant thyme, and all the unsown beauty - Which in moist grounds the verdant meadows bear; - The ox-eye, the sweet-smelling flower of Jove, - The chalca, and the much sung hyacinth, - And the low-growing violet, to which - Dark Proserpine a darker hue has given; - The tall panosmium, and the varied colours - Which the gladiolus puts forth in vain - To decorate the early tombs of maidens. - Then too the ever-flourishing anemones, - Tempting afar with their most vivid dyes. - -[Sidenote: GARLANDS.] - -(But for ἐφελκόμεναι χροιῇσιν some copies have ἐφελκόμεναι φιλοχροιαῖς). - - And above all remember to select - The elecampane and the aster bright, - And place them in the temples of the gods, - By roadside built, or hang them on their statues, - Which first do catch the eye of the visitor. - These are propitious gifts, whether you pluck - The many-hued chrysanthemum, or lilies - Which wither sadly o'er the much-wept tomb, - Or gay old-man, or long-stalk'd cyclamen, - Or rank nasturtium, whose scarlet flowers - Grim Pluto chooses for his royal garland. - -32. From these lines it is plain that the chelidonium is a different -flower from the anemone (for some people have called them the same). -But Theophrastus says that there are some plants, the flowers of which -constantly follow the stars, such as the one called the heliotrope, and -the chelidonium; and this last plant is named so from its coming into -bloom at the same time as the swallows arrive. There is also a flower -spoken of under the name of ambrosia by Carystius, in his Historical -Commentaries, where he says—"Nicander says that the plant named -ambrosia grows at Cos, on the head of the statue of Alexander." But I -have already spoken of it, and mentioned that some people give this -name to the lily. And Timachidas, in the fourth book of his Banquet, -speaks also of a flower called theseum,— - - The soft theseum, like the apple blossom, - The sacred blossom of Leucerea,[127] - Which the fair goddess loves above all others. - -And he says that the garland of Ariadne was made of this flower. - -Pherecrates also, or whoever the poet was who wrote the play of the -Persians, mentions some flowers as fit for garlands, and says— - - O you who sigh like mallows soft, - Whose breath like hyacinths smells, - Who like the melilotus speak, - And smile as doth the rose, - Whose kisses are as marjoram sweet, - Whose action crisp as parsley, - - * * * * * - - Whose gait like cosmosandalum. - Pour rosy wine, and with loud voice - Raise the glad pæan's song, - As laws of God and man enjoin - On holy festival. - -And the author of the Miners, whoever he was, (and that poem is -attributed to the same Pherecrates,) says— - - Treading on soft aspalathi - Beneath the shady trees, - In lotus-bearing meadows green, - And on the dewy cypirus; - And on the fresh anthryscum, and - The modest tender violet, - And green trefoil.... - -But here I want to know what this trefoil is; for there is a poem -attributed to Demarete, which is called The Trefoil. And also, in the -poem which is entitled The Good Men, Pherecrates or Strattis, whichever -is the author, says— - - And having bathed before the heat of day, - Some crown their head and some anoint their bodies. - -And he speaks of thyme, and of cosmosandalum. And Cratinus, in his -Effeminate Persons, says— - - Joyful now I crown my head - With every kind of flower; - Λείρια, roses, κρίνα too, - And cosmosandala, - And violets, and fragrant thyme, - And spring anemones, - Ground thyme, crocus, hyacinths, - And buds of helichryse, - Shoots of the vine, anthryscum too, - And lovely hemerocalles. - - * * * * * - - My head is likewise shaded - With evergreen melilotus; - And of its own accord there comes - The flowery cytisus. - -33. Formerly the entrance of garlands and perfumes into the banqueting -rooms, used to herald the approach of the second course, as we may -learn from Nicostratus in his Pseudostigmatias, where, in the following -lines, he says— - - And you too, - Be sure and have the second course quite neat; - Adorn it with all kinds of rich confections, - Perfumes, and garlands, aye, and frankincense, - And girls to play the flute. - -[Sidenote: GARLANDS.] - -But Philoxenus the Dithyrambic poet, in his poem entitled The Banquet, -represents the garland as entering into the commencement of the -banquet, using the following language: - - Then water was brought in to wash the hands, - Which a delicate youth bore in a silver ewer, - Ministering to the guests; and after that - He brought us garlands of the tender myrtle, - Close woven with young richly-colour'd shoots. - -And Eubulus, in his Nurses, says— - - For when the old men came into the house, - At once they sate them down. Immediately - Garlands were handed round; a well-fill'd board - Was placed before them, and (how good for th' eyes!) - A closely-kneaded loaf of barley bread. - -And this was the fashion also among the Egyptians, as Nicostratus says -in his Usurer; for, representing the usurer as an Egyptian, he says— - - _A._ We caught the pimp and two of his companions, - When they had just had water for their hands, - And garlands. - _B._ Sure the time, O Chærophon, - Was most propitious. - -But you may go on gorging yourself, O Cynulcus; and when you have -done, tell us why Cratinus has called the melilotus "the ever-watching -melilotus." However, as I see you are already a little tipsy (ἔξοινον)— -for that is the word Alexis has used for a man thoroughly drunk -(μεθύσην), in his Settler—I won't go on teasing you; but I will bid the -slaves, as Sophocles says in his Fellow Feasters, - - Come, quick! let some one make the barley-cakes, - And fill the goblets deep; for this man now, - Just like a farmer's ox, can't work a bit - Till he has fill'd his belly with good food. - -And there is a man of the same kind mentioned by Aristias of Phlius; -for he, too, in his play entitled The Fates, says— - - The guest is either a boatman or a parasite, - A hanger-on of hell, with hungry belly, - Which nought can satisfy. - -However, as he gives no answer whatever to all these things which have -been said, I order him (as it is said in the Twins of Alexis) to be -carried out of the party, crowned with χύδαιοι garlands. But the comic -poet, alluding to χύδαιοι garlands, says— - - These garlands all promiscuously (χύδην) woven. - -But, after this, I will not carry on this conversation any further -to-day; but will leave the discussion about perfumes to those who -choose to continue it: and only desire the boy, on account of this -lecture of mine about garlands, as Antiphanes.... - - To bring now hither two good garlands, - And a good lamp, with good fire brightly burning; - -for then I shall wind up my speech like the conclusion of a play. - -And not many days after this, as if he had been prophesying a silence -for himself [which should be eternal], he died, happily, without -suffering under any long illness, to the great affliction of us his -companions. - -[Sidenote: DYES.] - -34. And while the slaves were bringing round perfumes in alabaster -boxes, and in other vessels made of gold, some one, seeing Cynulcus, -anointed his face with a great deal of ointment. But he, being awakened -by it, when he recollected himself, said;—What is this? O Hercules, -will not some one come with a sponge and wipe my face, which is -thus polluted with a lot of dirt? And do not you all know that that -exquisite writer Xenophon, in his Banquet, represents Socrates as -speaking thus:—"'By Jupiter! O Callias, you entertain us superbly; -for you have not only given us a most faultless feast, but you have -furnished us also with delicious food for our eyes and ears.'—'Well, -then,' said he, 'suppose any one were to bring us perfumes, in order -that we might also banquet on sweet smells?'—'By no means,' said -Socrates; 'for as there is one sort of dress fit for women and another -for men, so there is one kind of smell fit for women and another for -men. And no man is ever anointed with perfume for the sake of men; and -as to women, especially when they are brides,—as, for instance, the -bride of this Niceratus here, and the bride of Critobulus,—how can they -want perfumes in their husbands, when they themselves are redolent of -it? But the smell of the oil in the gymnasia, when it is present, is -sweeter than perfume to women; and when it is absent, they long more -for it. For if a slave and a freeman be anointed with perfume, they -both smell alike in a moment; but those smells which are derived from -free labours, require both virtuous habits and a good deal of time if -they are to be agreeable and in character with a freeman.'" And -that admirable writer Chrysippus says that perfumes (μύρα) derive their -name from being prepared with great toil (μόρος) and useless labour. -The Lacedæmonians even expel from Sparta those who make perfumes, as -being wasters of oil; and those who dye wool, as being destroyers of -the whiteness of the wool. And Solon the philosopher, in his laws, -forbade men to be sellers of perfumes. - -35. "But now, not only scents," as Clearchus says in the third book of -his Lives, "but also dyes, being full of luxury, tend to make those -men effeminate who have anything to do with them. And do you think -that effeminacy without virtue has anything desirable in it? But even -Sappho, a thorough woman, and a poetess into the bargain, was ashamed -to separate honour from elegance; and speaks thus— - - But elegance I truly love; - And this my love of life has brilliancy, - And honour, too, attached to it: - -making it evident to everybody that the desire of life that she -confessed had respectability and honour in it; and these things -especially belong to virtue. But Parrhasius the painter, although he -was a man beyond all measure arrogant about his art, and though he got -the credit of a liberal profession by some mere pencils and pallets, -still in words set up a claim to virtue, and put this inscription on -all his works that are at Lindus:— - - This is Parrhasius' the painter's work, - A most luxurious (ἁβροδίαιτος) and virtuous man. - -And a wit being indignant at this, because, I suppose, he seemed to be -a disgrace to the delicacy and beauty of virtue, having perverted the -gifts which fortune had bestowed upon him to luxury, proposed to change -the inscription into ῥαβδοδίαιτος ἀνήρ: Still, said he, the -man must be endured, since he says that he honours virtue." These are -the words of Clearchus. But Sophocles the poet, in his play called The -Judgment, represents Venus, being a sort of Goddess of Pleasure, as -anointed with perfumes, and looking in a glass; but Minerva, as being a -sort of Goddess of Intellect and Mind, and also of Virtue, as using oil -and gymnastic exercises. - -36. In reply to this, Masurius said;—But, my most excellent friend, -are you not aware that it is in our brain that our senses are soothed, -and indeed reinvigorated, by sweet smells? as Alexis says in his -Wicked Woman, where he speaks thus— - - The best recipe for health - Is to apply sweet scents unto the brain. - -And that most valiant, and indeed warlike poet, Alcæus, says— - - He shed a sweet perfume all o'er my breast. - -And the wise Anacreon says somewhere— - - Why fly away, now that you've well anointed - Your breast, more hollow than a flute, with unguents? - -for he recommends anointing the breast with unguent, as being the seat -of the heart, and considering it an admitted point that that is soothed -with fragrant smells. And the ancients used to act thus, not only -because scents do of their own nature ascend upwards from the breast -to the seat of smelling, but also because they thought that the soul -had its abode in the heart; as Praxagoras, and Philotimus the physician -taught; and Homer, too, says— - - He struck his breast, and thus reproved his heart.[128] - -And again he says— - - His heart within his breast did rage.[129] - -And in the Iliad he says— - - But Hector's heart within his bosom shook.[130] - -And this they consider a proof that the most important portion of the -soul is situated in the heart; for it is as evident as possible that -the heart quivers when under the agitation of fear. And Agamemnon, in -Homer, says— - - Scarce can my knees these trembling limbs sustain, - And scarce my heart support its load of pain; - With fears distracted, with no fix'd design, - And all my people's miseries are mine.[131] - -And Sophocles has represented women released from fear as saying— - - Now Fear's dark daughter does no more exult - Within my heart.[132] - -But Anaxandrides makes a man who is struggling with fear say— - - O my wretched heart! - How you alone of all my limbs or senses - Rejoice in evil; for you leap and dance - The moment that you see your lord alarm'd. - -[Sidenote: PERFUMES.] - -And Plato says, "that the great Architect of the universe has placed -the lungs close to the heart, by nature soft and destitute of blood, -and having cavities penetrable like sponge, that so the heart, when -it quivers, from fear of adversity or disaster, may vibrate against -a soft and yielding substance." But the garlands with which men bind -their bosoms are called ὑποθυμιάδες by the poets, from the -exhalations (ἀναθυμίασις) of the flowers, and not because the -soul (ψυχὴ) is called θυμὸς, as some people think. - -37. Archilochus is the earliest author who uses the word μύρον -(perfume), where he says— - - She being old would spare her perfumes (μύρα). - -And in another place he says— - - Displaying hair and breast perfumed (ἐσμυρισμένον); - So that a man, though old, might fall in love with her. - -And the word μύρον is derived from μύῤῥα, which is -the Æolic form of σμύρνα (myrrh); for the greater portion -of unguents are made up with myrrh, and that which is called στακτὴ -is wholly composed of it. Not but what Homer was acquainted -with the fashion of using unguents and perfumes, but he calls them -ἔλαια, with the addition of some distinctive epithet, as— - - Himself anointing them with dewy oil (δροσόεντι ἐλαίῳ).[133] - -And in another place he speaks of an oil as perfumed[134] (τεθυωμένον). -And in his poems also, Venus anoints the dead body of Hector with -ambrosial rosy oil; and this is made of flowers. But with respect to -that which is made of spices, which they called θυώματα, he says, -speaking of Juno,— - - Here first she bathes, and round her body pours - Soft oils of fragrance and ambrosial showers: - The winds perfumed, the balmy gale convey - Through heaven, through earth, and all the aërial way. - Spirit divine! whose exhalation greets - The sense of gods with more than mortal sweets.[135] - -38. But the choicest unguents are made in particular places, as -Apollonius of Herophila says in his treatise on Perfumes, where he -writes—"The iris is best in Elis, and at Cyzicus; the perfume made -from roses is most excellent at Phaselis, and that made at Naples and -Capua is also very fine. That made from crocuses is in the highest -perfection at Soli in Cilicia, and at Rhodes. The essence of spikenard -is best at Tarsus; and the extract of vine-leaves is made best in -Cyprus and at Adramyttium. The best perfume from marjoram and from -apples comes from Cos. Egypt bears the palm for its essence of cypirus; -and the next best is the Cyprian, and Phœnician, and after them comes -the Sidonian. The perfume called Panathenaicum is made at Athens; and -those called Metopian and Mendesian are prepared with the greatest -skill in Egypt. But the Metopian is made of oil which is extracted from -bitter almonds. Still, the superior excellence of each perfume is owing -to the purveyors and the materials and the artists, and not to the -place itself; for Ephesus formerly, as men say, had a high reputation -for the excellence of its perfumes, and especially of its megallium, -but now it has none. At one time, too, the unguents made in Alexandria -were brought to high perfection, on account of the wealth of the city, -and the attention that Arsinoe and Berenice paid to such matters; and -the finest extract of roses in the world was made at Cyrene while -the great Berenice was alive. Again, in ancient times, the extract -of vine-leaves made at Adramyttium was but poor; but afterwards it -became first-rate, owing to Stratonice, the wife of Eumenes. Formerly, -too, Syria used to make every sort of unguent admirably, especially -that extracted from fenugreek; but the case is quite altered now. And -long ago there used to be a most delicious unguent extracted from -frankincense at Pergamus, owing to the invention of a certain perfumer -of that city, for no one else had ever made it before him; but now none -is made there. - -"Now, when a valuable unguent is poured on the top of one that is -inferior, it remains on the surface; but when good honey is poured on -the top of that which is inferior, it works its way to the bottom, for -it compels that which is worse to rise above it." - -39. Achæus mentions Egyptian perfumes in his Prizes; and says— - - They'll give you Cyprian stones, and ointments choice - From dainty Egypt, worth their weight in silver. - -"And perhaps," says Didymus, "he means in this passage that which is -called στακτὴ, on account of the myrrh which is brought to -Egypt, and from thence imported into Greece." - -[Sidenote: PERFUMES.] - -And Hicesius says, in the second book of his treatise on Matter,—"Of -perfumes, some are rubbed on, and some are poured on. Now, the perfume -made from roses is suitable for drinking parties, and so is that made -from myrtles and from apples; and this last is good for the stomach, -and useful for lethargic people. That made from vine-leaves is good -for the stomach, and has also the effect of keeping the mind clear. -Those extracted from sampsychum and ground thyme are also well suited -to drinking parties; and so is that extract of crocus which is not -mixed with any great quantity of myrrh. The στακτὴ, also, is -well suited for drinking parties; and so is the spikenard: that made -from fenugreek is sweet and tender; while that which comes from white -violets is fragrant, and very good for the digestion." - -Theophrastus, also, in his treatise on Scents, says, "that some -perfumes are made of flowers; as, for instance, from roses, and white -violets, and lilies, which last is called σούσινον. There are also -those which are extracted from mint and ground thyme, and gopper, and -the crocus; of which the best is procured in Ægina and Cilicia. Some, -again, are made of leaves, as those made from myrrh and the œnanthe; -and the wild vine grows in Cyprus, on the mountains, and is very -plentiful; but no perfume is made of that which is found in Greece, -because that has no scent. Some perfumes, again, are extracted from -roots; as is that made from the iris, and from spikenard, and from -marjoram, and from zedoary." - -40. Now, that the ancients were very much addicted to the use of -perfumes, is plain from their knowing to which of our limbs each -unguent was most suitable. Accordingly, Antiphanes, in his Thoricians, -or The Digger, says— - - _A._ He really bathes— - _B._ What then? - _A._ In a large gilded tub, and steeps his feet - And legs in rich Egyptian unguents; - His jaws and breasts he rubs with thick palm-oil, - And both his arms with extract sweet of mint; - His eyebrows and his hair with marjoram, - His knees and neck with essence of ground thyme. - -And Cephisodorus, in his Trophonius, says— - - _A._ And now that I may well anoint my body, - Buy me some unguents, I beseech you, Xanthias, - Of roses made and irises. Buy, too, - Some oil of baccaris for my legs and feet. - _B._ You stupid wretch! Shall I buy baccaris, - And waste it on your worthless feet? - -Anaxandrides, too, in his Protesilaus, says— - - Unguents from Peron, which but yesterday - He sold to Melanopus,—very costly, - Fresh come from Egypt; which he uses now - To anoint the feet of vile Callistratus. - -And Theopompus also mentions this perfumer, Peron, in his Admetus, and -in the Hedychares. Antiphanes, too, says in his Antea— - - I left the man in Peron's shop, just now, - Dealing for ointments; when he has agreed, - He'll bring you cinnamon and spikenard essence. - -41. Now, there is a sort of ointment called βάκκαρις by many -of the comic poets; and Hipponax uses this name in the following line:— - - I then my nose with baccaris anointed, - Redolent of crocus. - -And Achæus, in his Æthon, a satyric drama, says— - - Anointed o'er with baccaris, and dressing - All his front hair with cooling fans of feathers. - -But Ion, in his Omphale, says— - - 'Tis better far to know the use of μύρα, - And βάκκαρις, and Sardian ornaments, - Than all the fashions in the Peloponnesus. - -And when he speaks of Sardian ornaments, he means to include perfumes; -since the Lydians were very notorious for their luxury. And so Anacreon -uses the word Λυδοπαθὴς (Lydian-like) as equivalent to ἡδυπαθὴς -(luxurious). Sophocles also uses the word βάκκαρις; and Magnes, in his -Lydians, says— - - A man should bathe, and then with baccaris - Anoint himself. - -Perhaps, however, μύρον and βάκκαρις were not exactly the same thing; -for Æschylus, in his Amymone, makes a distinction between them, and -says— - - Your βακκάρεις and your μύρα. - -And Simonides says— - - And then with μύρον, and rich spices too, - And βάκκαρις, did I anoint myself. - -And Aristophanes, in his Thesmophoriazusæ, says— - -[Sidenote: PERFUMES.] - - O venerable Jove! with what a scent - Did that vile bag, the moment it was open'd, - O'erwhelm me, full of βάκκαρις and μύρον![136] - -42. Pherecrates mentions an unguent, which he calls βρένθιον, -in his Trifles, saying— - - I stood, and order'd him to pour upon us - Some brenthian unguent, that he also might - Pour it on those departing. - -And Crates mentions what he calls royal unguent, in his Neighbours; -speaking as follows:— - - He smelt deliciously of royal unguent. - -But Sappho mentions the royal and the brenthian unguent together, as if -they were one and the same thing; saying— - - βρενθεΐῳ βασιληΐῳ, - -Aristophanes speaks of an unguent which he calls ψάγδης, in -his Daitaleis; saying— - - Come, let me see what unguent I can give you: - Do you like ψάγδης? - -And Eupolis, in his Marica, says— - - All his breath smells of ψάγδης. - -Eubulus, in his Female Garland-seller's, says— - - She thrice anointed with Egyptian psagdas (ψάγδανι). - -Polemo, in his writings addressed to Adæus, says that there is an -unguent in use among the Eleans called plangonium, from having been -invented by a man named Plangon. And Sosibius says the same in his -Similitudes; adding, that the unguent called megallium is so named -for a similar reason: for that that was invented by a Sicilian whose -name was Megallus. But some say that Megallus was an Athenian: and -Aristophanes mentions him in his Telmissians, and so does Pherecrates -in his Petale; and Strattis, in his Medea, speaks thus:— - - And say that you are bringing her such unguents, - As old Megallus never did compound, - Nor Dinias, that great Egyptian, see, - Much less possess. - -Amphis also, in his Ulysses, mentions the Megallian unguent in the -following passage— - - _A._ Adorn the walls all round with hangings rich, - Milesian work; and then anoint them o'er - With sweet megallium, and also burn - The royal mindax. - _B._ Where did you, O master, - E'er hear the name of such a spice as that? - -Anaxandrides, too, in his Tereus, says— - - And like the illustrious bride, great Basilis, - She rubs her body with megallian unguent. - -Menander speaks of an unguent made of spikenard, in his Cecryphalus, -and says— - - _A._ This unguent, boy, is really excellent. - _B._ Of course it is, 'tis spikenard. - -43. And anointing oneself with an unguent of this description, Alcæus -calls μυρίσασθαι, in his Palæstræ, speaking thus— - - Having anointed her (μυρίσασα), she shut her up - In her own stead most secretly. - -But Aristophanes uses not μυρίσματα, but μυρώματα, in -his Ecclesiazusæ, saying— - - I who 'm anointed (μεμύρισμαι) o'er my head with unguents - (μυρώμασι).[137] - -There was also an unguent called sagda, which is mentioned by Eupolis -in his Coraliscus, where he writes— - - And baccaris, and sagda too. - -And it is spoken of likewise by Aristophanes, in his Daitaleis; and -Eupolis in his Marica says— - - And all his breath is redolent of sagda: - -which expression Nicander of Thyatira understands to be meant as an -attack upon a man who is too much devoted to luxury. But Theodoras -says, that sagda is a species of spice used in fumigation. - -44. Now a cotyla of unguent used to be sold for a high price at Athens, -even, as Hipparchus says in his Nocturnal Festival, for as much as -five minæ; but as Menander, in his Misogynist, states, for ten. And -Antiphanes, in his Phrearrus, where he is speaking of the unguent -called stacte, says— - - The stacte at two minæ's not worth having. - -Now the citizens of Sardis were not the only people addicted to the use -of unguents, as Alexis says in his Maker of Goblets— - - The whole Sardian people is of unguents fond; - -[Sidenote: PERFUMES.] - -but the Athenians also, who have always been the leaders of every -refinement and luxury in human life, used them very much; so that among -them, as has been already mentioned, they used to fetch an enormous -price; but, nevertheless, they did not abstain from the use of them on -that account; just as we now do not deny ourselves scents which are so -expensive and exquisite that those things are mere trifles which are -spoken of in the Settler of Alexis— - - For he did use no alabaster box - From which t'anoint himself; for this is but - An ordinary, and quite old-fashion'd thing. - But he let loose four doves all dipp'd in unguents, - Not of one kind, but each in a different sort; - And then they flew around, and hovering o'er us, - Besprinkled all our clothes and tablecloths. - Envy me not, ye noble chiefs of Greece; - For thus, while sacrificing, I myself - Was sprinkled o'er with unguent of the iris. - -45. Just think, in God's name, my friends, what luxury, or I should -rather say, what profuse waste it was to have one's garments sprinkled -in this manner, when a man might have taken up a little unguent in -his hands, as we do now, and in that manner have anointed his whole -body, and especially his head. For Myronides says, in his treatise -on Unguents and Garlands, that "the fashion of anointing the head at -banquets arose from this:—that those men whose heads are naturally -dry, find the humours which are engendered by what they eat, rise up -into their heads; and on this account, as their bodies are inflamed -by fevers, they bedew their heads with lotions, so as to prevent -the neighbouring humours from rising into a part which is dry, and -which also has a considerable vacuum in it. And so at their banquets, -having consideration for this fact, and being afraid of the strength -of the wine rising into their heads, men have introduced the fashion -of anointing their heads, and by these means the wine, they think, -will have less effect upon them, if they make their head thoroughly -wet first. And as men are never content with what is merely useful, -but are always desirous to add to that whatever tends to pleasure and -enjoyment; in that way they have been led to adopt the use of unguents." - -We ought, therefore, my good cynic Theodorus, to use at banquets -those unguents which have the least tendency to produce heaviness, -and to employ those which have astringent or cooling properties very -sparingly. But Aristotle, that man of most varied learning, raises the -question, "Why men who use unguents are more grey than others? Is it -because unguents have drying properties by reason of the spices used -in their composition, so that they who use them become dry, and the -dryness produces greyness? For whether greyness arises from a drying -of the hair, or from a want of natural heat, at all events dryness has -a withering effect. And it is on this account too that the use of hats -makes men grey more quickly; for by them the moisture which ought to -nourish the hair is taken away." - -46. But when I was reading the twenty-eighth book of the History of -Posidonius, I observed, my friends, a very pleasant thing which was -said about unguents, and which is not at all foreign to our present -discussion. For the philosopher says—"In Syria, at the royal banquets, -when the garlands are given to the guests, some slaves come in, having -little bladders full of Babylonian perfumes, and going round the room -at a little distance from the guests, they bedew their garlands with -the perfumes, sprinkling nothing else." And since the discussion has -brought us to this point, I will add - - A verse to Love, - -as the bard of Cythera says, telling you that Janus, who is worshipped -as a great god by us, and whom we call Janus Pater, was the original -inventor of garlands. And Dracon of Corcyra tells us this in his -treatise on Precious Stones, where his words are—"But it is said that -Janus had two faces, the one looking forwards and the other backwards; -and that it is from him that the mountain Janus and the river Janus are -both named, because he used to live on the mountain. And they say that -he was the first inventor of garlands, and boats, and ships; and was -also the first person who coined brazen money. And on this account many -cities in Greece, and many in Italy and Sicily, place on their coins -a head with two faces, and on the obverse a boat, or a garland, or a -ship. And they say that he married his sister Camise, and had a son -named Æthax, and a daughter Olistene. And he, aiming at a more extended -power and renown, sailed over to Italy, and settled on a mountain near -Rome, which was called Janiculum from his name." - -[Sidenote: LIBATIONS.] - -47. This, now, is what was said about perfumes and some unguents. -And after this most of them asked for wine, some demanding the Cup of -the Good Deity, others that of Health, and different people invoking -different deities; and so they all fell to quoting the words of those -poets who had mentioned libations to these different deities; and I -will now recapitulate what they said, for they quoted Antiphanes, who, -in his Clowns, says— - - Harmodius was invoked, the pæan sung, - Each drank a mighty cup to Jove the Saviour. - -And Alexis, in his Usurer, or The Liar, says— - - _A._ Fill now the cup with the libation due - To Jove the Saviour; for he surely is - Of all the gods most useful to mankind. - _B._ Your Jove the Saviour, if I were to burst, - Would nothing do for me. - _A._ Just drink, and trust him. - -And Nicostratus, in his Pandrosos, says— - - And so I will, my dear; - But fill him now a parting cup to Health; - Here, pour a due libation out to Health. - Another to Good Fortune. Fortune manages - All the affairs of men; but as for Prudence,— - That is a blind irregular deity. - -And in the same play he mentions mixing a cup in honour of the Good -Deity, as do nearly all the poets of the old comedy; but Nicostratus -speaks thus— - - Fill a cup quickly now to the Good Deity, - And take away this table from before me; - For I have eaten quite enough;—I pledge - This cup to the Good Deity;—here, quick, I say, - And take away this table from before me. - -Xenarchus, too, in his Twins, says— - - And now when I begin to nod my head, - The cup to the Good Deity * * - * * * * - That cup, when I had drain'd it, near upset me; - And then the next libation duly quaff'd - To Jove the Saviour, wholly wreck'd my boat, - And overwhelm'd me as you see. - -And Eriphus, in his Melibœa, says— - - Before he'd drunk a cup to the Good Deity, - Or to great Jove the Saviour. - -48. And Theophrastus, in his essay on Drunkenness, says—"The unmixed -wine which is given at a banquet, which they call the pledge-cup -in honour of the Good Deity, they offer in small quantities, as if -reminding the guests of its strength, and of the liberality of the -god, by the mere taste. And they hand it round when men are already -full, in order that there may be as little as possible drunk out of -it. And having paid adoration three times, they take it from the -table, as if they were entreating of the gods that nothing may be done -unbecomingly, and that they may not indulge in immoderate desires for -this kind of drink, and that they may derive only what is honourable -and useful from it." And Philochorus, in the second book of his Atthis, -says—"And a law was made at that time, that after the solid food is -removed, a taste of the unmixed wine should be served round as a sort -of sample of the power of the Good Deity, but that all the rest of the -wine should be previously mixed; on which account the Nymphs had the -name given them of Nurses of Bacchus." And that when the pledge-cup to -the Good Deity was handed round, it was customary to remove the tables, -is made plain by the wicked action of Dionysius the tyrant of Sicily. -For there was a table of gold placed before the statue of Æsculapius -at Syracuse; and so Dionysius, standing before it, and chinking a -pledge-cup to the Good Deity, ordered the table to be removed. - -But among the Greeks, those who sacrifice to the Sun, as Phylarchus -tells us in the twelfth book of his History, make their libations of -honey, as they never bring wine to the altars of the gods; saying that -it is proper that the god who keeps the whole universe in order, and -regulates everything, and is always going round and superintending the -whole, should in no respect be connected with drunkenness. - -49. Most writers have mentioned the Attic Scolia; and they are worthy -also of being mentioned by me to you, on account of the antiquity and -simple style of composition of the authors, and of those especially who -gained a high reputation for that description of poetry, Alcæus and -Anacreon; as Aristophanes says in his Daitaleis, where we find this -line— - - Come, then, a scolium sing to me, - Of old Alcæus or Anacreon. - -[Sidenote: SCOLIA.] - -Praxilla, the Sicyonian poetess, was also celebrated for the -composition of scolia. Now they are called scolia, not because of -the character of the verse in which they are written, as if it were -σκολιὸς (crooked); for men call also those poems written in a laxer -kind of metre σκολιά. But, "as there are three kinds of songs" (as -Artemo of Cassandra says in the second book of his treatise on the -Use of Books), "one or other of which comprehends everything which -is sung at banquets; the first kind is that which it was usual for -the whole party to sing; the second is that which the whole party -indeed sang, not, however, together, but going round according to some -kind of succession; the third is that which is ranked lowest of all, -which was not sung by all the guests, but only by those who seemed -to understand what was to be done, wherever they might happen to be -sitting; on which account, as having some irregularity in it beyond -what the other kinds had, in not being sung by all the guests, either -together or in any definite kind of succession, but just as it might -happen, it was called σκολιόν. And songs of this kind were sung when -the ordinary songs, and those in which every one was bound to join, -had come to an end. For then they invited all the more intelligent of -the guests to sing some song worth listening to. And what they thought -worth listening to were such songs as contained some exhortations and -sentiments which seemed useful for the purposes of life." - -50. And of these Deipnosophists, one quoted one scolium, and one -another. And these were those which were recited— - - -I. - - O thou Tritonian Pallas, who from heaven above - Look'st with protecting eye - On this holy city and land, - Deign our protectress now to prove - From loss in war, from dread sedition's band. - And death's untimely blow, thou and thy father Jove. - - -II. - - I sing at this glad season, of the Queen, - Mother of Plutus, heavenly Ceres; - May you be ever near us, - You and your daughter Proserpine, - And ever as a friend - This citadel defend. - - -III. - - Latona once in Delos, as they say, - Did two great children bear, - Apollo with the golden hair, - Bright Phœbus, god of day. - And Dian, mighty huntress, virgin chaste. - On whom all women's trust is placed. - - -IV. - - Raise the loud shout to Pan, Arcadia's king; - Praise to the Nymphs' loved comrade sing! - Come, O Pan, and raise with me - The song in joyful ecstasy. - - -V. - - We have conquer'd as we would, - The gods reward us as they should, - And victory bring from Pandrosos[138] to Pallas. - - -VI. - - Oh, would the gods such grace bestow, - That opening each man's breast, - One might survey his heart, and know - How true the friendship that could stand that test. - - -VII. - - Health's the best gift to mortal given; - Beauty is next; the third great prize - Is to grow rich, free both from sin and vice; - The fourth, to pass one's youth with friends beloved by heaven. - -And when this had been sung, and everybody had been delighted with it; -and when it had been mentioned that even the incomparable Plato had -spoken of this scolium as one most admirably written, Myrtilus said, -that Anaxandrides the comic poet had turned it into ridicule in his -Treasure, speaking thus of it— - - The man who wrote this song, whoe'er he was, - When he call'd health the best of all possessions, - Spoke well enough. But when the second place - He gave to beauty, and the third to riches, - He certainly was downright mad; for surely - Riches must be the next best thing to health, - For who would care to be a starving beauty? - -After that, these other scolia were sung— - - -VIII. - - 'Tis well to stand upon the shore, - And look on others on the sea; - But when you once have dipp'd your oar, - By the present wind you must guided be. - - -IX. - - A crab caught a snake in his claw, - And thus he triumphantly spake,— - "My friends must be guided by law, - Nor love crooked counsels to take." - -[Sidenote: SCOLIA.] - - -X. - - I'll wreathe my sword in myrtle-bough, - The sword that laid the tyrant low, - When patriots, burning to be free, - To Athens gave equality.[139] - - -XI. - - Harmodius, hail! though reft of breath, - Thou ne'er shalt feel the stroke of death. - The happy heroes' isles shall be - The bright abode allotted thee. - - -XII. - - I'll wreathe the sword in myrtle-bough, - The sword that laid Hipparchus low, - When at Minerva's adverse fane - He knelt, and never rose again. - - -XIII. - - While Freedom's name is understood, - You shall delight the wise and good; - You dared to set your country free, - And gave her laws equality. - - -XIV. - - Learn, my friend, from Admetus' story, - All worthy friends and brave to cherish; - But cowards shun when danger comes, - For they will leave you alone to perish, - - -XV. - - Ajax of the ponderous spear, mighty son of Telamon, - They call you bravest of the Greeks, next to the great Achilles, - Telamon came first, and of the Greeks the second man - Was Ajax, and with him there came invincible Achilles. - - -XVI. - - Would that I were an ivory lyre, - Struck by fair boys to great Iacchus' taste; - Or golden trinket pure from fire, - Worn by a lady fair, of spirit chaste. - - -XVII. - - Drink with me, and sport with me, - Love with me, wear crowns with me, - Be mad with me when I am moved with rage, - And modest when I yield to counsels sage. - - -XVIII. - - A scorpion 'neath every stone doth lie, - And secrets usually hide treachery. - - -XIX. - - A sow one acorn has, and wants its brother; - And I have one fair maid, and seek another. - - -XX. - - A wanton and a bath-keeper both cherish the same fashion, - Giving the worthless and the good the self-same bath to wash in. - - -XXI. - - Give Cedon wine, O slave, and fill it up, - If you must give each worthy man a cup. - - -XXII. - - Alas! Leipsydrium, you betray - A host of gallant men, - Who for their country many a day - Have fought, and would again. - And even when they fell, their race - In their great actions you may trace.[140] - - -XXIII. - - The man who never will betray his friend, - Earns fame of which nor earth nor heaven shall see the end. - -Some also call that a scolium which was composed by Hybrias the -Cretan; and it runs thus— - - -XXIV. - - I have great wealth, a sword, and spear, - And trusty shield beside me here; - With these I plough, and from the vine - Squeeze out the heart-delighting wine; - They make me lord of everything. - But they who dread the sword and spear, - And ever trusty shield to bear, - Shall fall before me on their knees, - And worship me whene'er I please, - And call me mighty lord and king. - -[Sidenote: SCOLIA.] - -51. After this, Democritus said;—But the song which was composed by -that most learned writer, Aristotle, and addressed to Hermias[141] of -Atarneus, is not a pæan, as was asserted by Demophilus, who instituted -a prosecution against the philosopher, on the ground of impiety (having -been suborned to act the part of accuser by Eurymedon, who was ashamed -to appear himself in the business). And he rested the charge of impiety -on the fact of his having been accustomed to sing at banquets a pæan -addressed to Hermias. But that this song has no characteristic whatever -of a pæan, but is a species of scolium, I will show you plainly from -its own language— - - O virtue, never but by labour to be won, - First object of all human life, - For such a prize as thee - There is no toil, there is no strife, - Nor even death which any Greek would shun; - Such is the guerdon fair and free, - And lasting too, with which thou dost thy followers grace,— - Better than gold, - Better than sleep, or e'en the glories old - Of high descent and noble race. - For you Jove's mighty son, great Hercules, - Forsook a life of ease; - For you the Spartan brothers twain - Sought toil and danger, following your behests - With fearless and unwearied breasts. - Your love it was that fired and gave - To early grave - Achilles and the giant son - Of Salaminian Telamon. - And now for you Atarneus' pride, - Trusting in others' faith, has nobly died; - But yet his name - Shall never die, the Muses' holy train - Shall bear him to the skies with deathless fame, - Honouring Jove, the hospitable god, - And honest hearts, proved friendship's blest abode. - -52. Now I don't know whether any one can detect in this any resemblance -to a pæan, when the author expressly states in it that Hermias is dead, -when he says— - - And now for you Atarneus' pride, - Trusting in others' faith, has nobly died. - -Nor has the song the burden, which all pæans have, of Io Pæan, as that -song written on Lysander the Spartan, which really is a pæan, has; a -song which Duris, in his book entitled The Annals of the Samians, says -is sung in Samos. That also was a pæan which was written in honour of -Craterus the Macedonian, of which Alexinus the logician was the author, -as Hermippus the pupil of Callimachus says in the first book of his -Essay on Aristotle. And this song is sung at Delphi, with a boy playing -the lyre as an accompaniment to it. The song, too, addressed to Agemon -of Corinth, the father of Alcyone, which the Corinthians sang, contains -the burden of the pæan. And this burden, too, is even added by Polemo -Periegetes to his letter addressed to Aranthius. The song also which -the Rhodians sing, addressed to Ptolemy the first king of Egypt, is -a pæan: for it contains the burden Io Pæan, as Georgus tells us in -his essay on the Sacrifices at Rhodes. And Philochorus says that the -Athenians sing pæans in honour of Antigonus and Demetrius, which were -composed by Hermippus of Cyzicus, on an occasion when a great many -poets had a contest as to which could compose the finest pæan, and the -victory was adjudged to Hermippus. And, indeed, Aristotle himself, -in his Defence of himself from this accusation of impiety, (unless -the speech is a spurious one,) says—"For if I had wished to offer -sacrifice to Hermias as an immortal being, I should never have built -him a tomb as a mortal; nor if I had wished to make him out to be a -god, should I have honoured him with funeral obsequies like a man." - -53. When Democritus had said this, Cynulcus said;—Why do you remind -me of those cyclic poems, to use the words of your friend Philo, when -you never ought to say anything serious or important in the presence of -this glutton Ulpian? For he prefers lascivious songs to dignified ones; -such, for instance, as those which are called Locrian songs, which are -of a debauched sort of character, such as— - - Do you not feel some pleasure now? - Do not betray me, I entreat you. - Rise up before the man comes back, - Lest he should ill-treat you and me. - 'Tis morning now, dost thou not see - The daylight through the windows? - -[Sidenote: PARODIES.] - -And all Phœnicia is full of songs of this kind; and he himself, when -there, used to go about playing on the flute with the men who sing -colabri.[142] And there is good authority, Ulpian, for this word -κόλαβροι. For Demetrius the Scepsian, in the tenth book of his Trojan -Array, speaks thus:—"Ctesiphon the Athenian, who was a composer of the -songs called κόλαβροι, was made by Attalus, who succeeded Philetærus as -king of Pergamus, judge of all his subjects in the Æolian district." -And the same writer, in the nineteenth book of the same work, says that -Seleucus the composer of merry songs was the son of Mnesiptolemus, who -was an historian, and who had great interest with that Antiochus who -was surnamed the Great. And it was very much the fashion to sing this -song of his— - - I will choose a single life, - That is better than a wife; - Friends in war a man stand by, - While the wife stays at home to cry. - -54. And after this, looking towards Ulpian, he said;—But since you are -out of humour with me, I will explain to you what the Syrbenæan chorus -is. And Ulpian said;—Do you think, you wretch, that I am angry at what -you say, or even that I pay the least attention to it, you shameless -hound? But since you profess to teach me something, I will make a truce -with you, not for thirty, but for a hundred years; only tell me what -the Syrbenæan chorus is. Then, said he, Clearchus, my good friend, -in the second book of his treatise on Education, writes thus—"There -remains the Syrbenæan chorus, in which every one is bound to sing -whatever he pleases, without paying the least attention to the man who -sits in the post of honour and leads the chorus. And indeed he is only -a more noisy spectator." And in the words of Matron the parodist— - - For all thoe men who heroes were of old, - Eubæus, and Hermogenes, and Philip, - Are dead, and settlers in dark Pluto's realms; - But Cleonicus has a life secure - From all th' attacks of age; he's deeply skill'd - In all that bards or theatres concerns; - And even now he's dead, great Proserpine - Allows his voice still to be heard on earth. - -But you, even while you are alive, ask questions about everything, but -never give information on any subject yourself. And he replied, -who . . . . ? while the truce between us lasts. - -55. And Cynulcus said;—There have been many poets who have applied -themselves to the composition of parodies, my good friend; of whom the -most celebrated was Eubœus of Paros, who lived in the time of Philip; -and he is the man who attacked the Athenians a great deal. And four -books of his Parodies are preserved. And Timon also mentions him, in -the first book of his Silli. But Polemo, in the twelfth book of his -Argument against Timæus, speaking of the men who have written parodies, -writes thus—"And I should call Bœotus and Eubœus, who wrote parodies, -men of great reputation, on account of their cleverness in sportive -composition, and I consider that they surpass those ancient poets whose -followers they were. Now, the invention of this kind of poetry we must -attribute to Hipponax the Iambic poet. For he writes thus, in his -Hexameters,— - - Muse, sing me now the praises of Eurymedon, - That great Charybdis of the sea, who holds - A sword within his stomach, never weary - With eating. Tell me how the votes may pass - Condemning him to death, by public judgment, - On the loud-sounding shore of the barren sea. - -Epicharmus of Syracuse also uses the same kind of poetry, in a small -degree, in some of his plays; and so does Cratinus, a poet of the old -Comedy, in his Eunidæ, and so also does his contemporary, Hegemon of -Thasos, whom they used to call Lentil. For he writes thus— - - And when I Thasos reach'd they took up filth, - And pelted me therewith, by which aroused - Thus a bystander spoke with pitiless heart:— - O most accursed of men, who e'er advised you - To put such dirty feet in such fine slippers? - And quickly I did this brief answer make:— - 'Twas gain that moved me, though against my will, - (But I am old;) and bitter penury; - Which many Thasians also drives on shipboard, - Ill-manner'd youths, and long-ruin'd old men: - Who now sing worthless songs about the place. - Those men I join'd when fit for nothing else; - But I will not depart again for gain, - But doing nothing wrong, I'll here deposit - My lovely money among the Thasians: - Lest any of the Grecian dames at home - Should be enraged when they behold my wife - Making Greek bread, a poor and scanty meal. - Or if they see a cheesecake small, should say,— - "Philion, who sang the 'Fierce Attack' at Athens, - Got fifty drachmas, and yet this is all - That you sent home."—While I was thinking thus, - And in my mind revolving all these things, - Pallas Minerva at my side appear'd, - And touch'd me with her golden sceptre, saying, - "O miserable and ill-treated man, - Poor Lentil, haste thee to the sacred games." - Then I took heart, and sang a louder strain. - -[Sidenote: PARODIES.] - -56. "Hermippus also, the poet of the old Comedy, composed parodies. -But the first writer of this kind who ever descended into the arena of -theatrical contests was Hegemon, and he gained the prize at Athens for -several parodies; and among them, for his Battle of the Giants. He also -wrote a comedy in the ancient fashion, which is called Philinna. Eubœus -also was a man who exhibited a good deal of wit in his poems; as, for -instance, speaking about the Battle of the Baths, he said— - - They one another smote with brazen ἐγχείῃσι, - -[as if ἐγχεία, instead of meaning a spear, were derived from -ἐγχέω, to pour in.] And speaking of a barber who was being -abused by a potter on account of some woman, he said— - - But seize not, valiant barber, on this prize, - Nor thou Achilles....[143] - -And that these men were held in high estimation among the Sicilians, we -learn from Alexander the Ætolian, a composer of tragedies, who, in an -elegy, speaks as follows:— - - The man whom fierce Agathocles did drive - An exile from his land, was nobly born - Of an old line of famous ancestors, - And from his early youth he lived among - The foreign visitors; and thoroughly learnt - The dulcet music of Mimnermus' lyre, - And follow'd his example;—and he wrote, - In imitation of great Homer's verse, - The deeds of cobblers, and base shameless thieves, - Jesting with highly-praised felicity, - Loved by the citizens of fair Syracuse. - But he who once has heard Bœotus' song, - Will find but little pleasure in Eubœus." - -57. After all this discussion had been entered into on many occasions, -once when evening overtook us, one of us said,—Boy, bring a light -(λύχνειον). But some one else used the word λυχνεὼς, and a third called -it λοφνίας, saying that that was the proper name for a torch made of -bark; another called it πανός; and another φανός.—This one used the -word λυχνοῦχος, and that one λύχνος. Some one else again said ἐλάνη, -and another said ἕλαναι, insisting on it that that was the proper -name for a lamp, being derived from ἔλη, brightness; and urging that -Neanthes used this word in the first book of his History of Attalus. -Others, again, of the party made use of whatever other words they -fancied; so that there was no ordinary noise; while all were vying -with one another in adducing every sort of argument which bore upon -the question. For one man said that Silenus, the dictionary-maker, -mentioned that the Athenians call lamps φανοί. But Timachidas of Rhodes -asserts that for φανὸς, the word more properly used is δέλετρον, being -a sort of lantern which young men use when out at night, and which they -themselves call ἕλαναι. But Amerias for φανὸς uses the word γράβιον. -And this word is thus explained by Seleucus:—"Γράβιον is a stick of -ilex or common oak, which, being pounded and split, is set on fire, and -used to give light to travellers. Accordingly Theodoridas of Syracuse, -in his Centaurs, which is a dithyrambic poem, says— - - The pitch dropp'd down beneath the γράβια, - As if from torches. - -Strattis also, mentions the γράβια in his Phœnician Women." - -58. But that what are now called φανοὶ used to be called λυχνοῦχοι, we -learn from Aristophanes, in his Æolosicon— - - I see the light shining all o'er his cloak, - As from a new λυχνοῦχος. - -And, in the second edition of the Niobus, having already used the word -λυχνοῦχος, he writes— - - Alas, unhappy man! my λύχνιον's lost; - -after which, he adds— - - * * * * * - -And, in his play called The Dramas, he calls the same thing λυχνίδιον, -in the following lines— - - But you all lie - Fast as a candle in a candlestick (λυχνίδιον). - -Plato also, in his Long Night, says— - - The undertakers sure will have λυχνοῦχοι. - -And Pherecrates, in his Slave Teacher, writes— - - Make haste and go, for now the night descends, - And bring a lantern (λυχνοῦχον) with a candle furnish'd. - -Alexis too, in his Forbidden Thing, says— - - So taking out the candle from the lantern (λύχνιον), - He very nearly set himself on fire, - Carrying the light beneath his arm much nearer - His clothes than any need at all required. - -[Sidenote: PARODIES.] - -And Eumelus, in his Murdered Man . . . having said first— - - _A._ Take now a pitchfork and a lantern (λυχνοῦχον), - -adds— - - _B._ But I now in my right hand hold this fork, - An iron weapon 'gainst the monsters of the sea; - And this light too, a well-lit horn lantern (λὑχνου). - -And Alexis says, in his Midon— - - The man who first invented the idea - Of walking out by night with such a lantern (λυχνούχου), - Was very careful not to hurt his fingers. - -59. But the same Alexis says, in his Fanatic— - - I think that some of those I meet will blame - For being drunk so early in the day; - But yet I pray you where's a lantern (φανὸς) equal - To the sweet light of the eternal sun? - -And Anaxandrides, in his Insolence, says— - - Will you take your lantern (φανόν) now, and quickly - Light me a candle (λύχνον)? - -But others assert that it is a lamp which is properly called φανὸς. And -others assert that φανὸς means a bundle of matches made of -split wood. Menander says, in his Cousins— - - This φανὸς is quite full of water now, - I must not shake (σείω) it, but throw it away (ἀποσείω). - -And Nicostratus, in his Fellow-Countrymen, says— - - For when this vintner in our neighbourhood - Sells any one some wine, or e'en a φανὸς, - Or vinegar, he always gives him water. - -And Philippides, in his Women Sailing together, says— - - _A._ The φανὸς did not give a bit of light. - _B._ Well, then, you wretched man, could not you blow it? - -60. Pherecrates, in his Crapatalli, calls what we now call λυχνία, -λυχνεῖον in this line— - - _A._ Where were these λυχνεῖα made? - _B._ In Etruria. - -For there were a great many manufactories in Etruria, as the Etrurians -were exceedingly fond of works of art. Aristophanes, in his Knights, -says— - - Binding three long straight darts together, - We use them for a torch (λυχνείῳ). - -And Diphilus, in his Ignorance, says— - - We lit a candle (λύχνον), and then sought a candlestick - (λυχνεῖον). - -And Euphorion, in his Historic Commentaries, says that the young -Dionysius the tyrant of Sicily dedicated, in the Prytaneum at Tarentum, -a candlestick capable of containing as great a number of candles as -there are days in a year. And Hermippus the comic poet, in his Iambics, -speaks of— - - A military candlestick well put together. - -And, in his play called The Grooms, he says— - - Here, lamp (λυχνίδιον), show me my road on the right hand. - -Now, πανὸς was a name given to wood cut into splinters and -bound together, which they used for a torch: Menander, in his Cousins, -says— - - He enter'd, and cried out, - "Πανὸν, λύχνον, λυχνοῦχον any light—" - Making one into many. - -And Diphilus, in his Soldier, says— - - But now this πανὸς is quite full of water. - -And before them Æschylus, in his Agamemnon, had used the word πανός— - - * * * * *[144] - -61. Alexis, too, uses the word ξυλολυχνούχου, and perhaps this is the -same thing as that which is called by Theopompus ὀβελισκολύχνιον. But -Philyllius calls λαμπάδες, δᾷδε. But the λύχνος, or candle, is not an -ancient invention; for the ancients used the light of torches and other -things made of wood. Phrynichus, however, says— - - Put out the λύχνον, - - * * * * * - -Plato too, in his Long Night, says— - - And then upon the top he'll have a candle, - Bright with two wicks. - -And these candles with two wicks are mentioned also by Metagenes, in -his Man fond of Sacrificing; and by Philonides in his Buskins. But -Clitarchus, in his Dictionary, says that the Rhodians give the name of -λοφνὶς to a torch made of the bark of the vine. But Homer -calls torches δεταί— - - The darts fly round him from an hundred hands, - And the red terrors of the blazing brands (δεταὶ), - Till late, reluctant, at the dawn of day, - Sour he departs, and quits th' untasted prey.[145] - -[Sidenote: TORCHES.] - -A torch was also called ἑλάνη, as Amerias tells us; but -Nicander of Colophon says that ἑλάνη means a bundle of -rushes. Herodotus uses the word in the neuter plural, λύχνα, -in the second book of his History. - -Cephisodorus, in his Pig, uses the word λυχναψία, for what -most people call λυχνοκαυτία, the lighting of candles. - -And Cynulcus, who was always attacking Ulpian, said;—But now, my fine -supper-giver, buy me some candles for a penny, that, like the good -Agathon, I may quote this line of the admirable Aristophanes— - - Bring now, as Agathon says, the shining torches (πεύκας); - -and when he had said this— - - Putting his tail between his lion's feet, - -he left the party, being very sleepy. - -62. Then, when many of the guests cried out Io Pæan, Pontianus -said;—I wish, my friends, to learn from you whether Io Pæan is a -proverb, or the burden of a song, or what else it is. And Democritus -replied;—Clearchus the Solensian, inferior to none of the pupils of -the wise Aristotle, in the first book of his treatise on Proverbs, -says that "Latona, when she was taking Apollo and Diana from Chalcis -in Eubœa to Delphi, came to the cave which was called the cave of -the Python. And when the Python attacked them, Latona, holding one -of her children in her arms, got upon the stone which even now lies -at the foot of the brazen statue of Latona, which is dedicated as a -representation of what then took place near the Plane-tree at Delphi, -and cried out Ἵε, παῖ; (and Apollo happened to have his bow in hand;) -and this is the same as if she had said Ἄφιε, Ἵε, παῖ, or Βάλε, παῖ, -Shoot, boy. And from this day Ἵε, παῖ and Ἵε, παιὼν arose. But some -people, slightly altering the word, use it as a sort of proverbial -exclamation to avert evils, and say ἰη παιὼν, instead of Ἵε, παῖ. And -many also, when they have completed any undertaking, say, as a sort of -proverb, ἰὴ παιὼν; but since it is an expression that is familiar to -us it is forgotten that it is a proverb, and they who use it are not -aware that they are uttering a proverb." - -But as for what Heraclides of Pontus says, that is clearly a mistake, -"That the god himself, while offering a libation, thrice cried out -ἱη παιὰν, ἵη παιών." From a belief in which statement he refers the -trimeter verse, as it is called, to the god, saying "that each of -these metres belongs to the god; because when the first two syllables -are made long, ἵη παιὰν, it becomes a heroic verse, but when they -are pronounced short it is an iambic, and thus it is plain that we -must attribute the iambic to him. And as the rest are short, if any -one makes the last two syllables of the verse long, that makes a -Hipponactean iambic. - -63. And after this, when we also were about to leave the party, the -slaves came in bringing, one an incense burner, and another.... For it -was the custom for the guests to rise up and offer a libation, and then -to give the rest of the unmixed wine to the boy, who brought it to them -to drink. - -Ariphron the Sicyonian composed this Pæan to Health— - - O holiest Health, all other gods excelling, - May I be ever blest - With thy kind favour, and for all the rest - Of life I pray thee ne'er desert my dwelling; - For if riches pleasure bring, - Or the power of a king, - Or children smiling round the board, - Or partner honour'd and adored, - Or any other joy - Which the all-bounteous gods employ - To raise the hearts of men, - Consoling them for long laborious pain; - All their chief brightness owe, kind Health, to you; - You are the Graces' spring, - 'Tis you the only real bliss can bring, - And no man's blest when you are not in view, - - * * * * * - -64. They know.—For Sopater the farce-writer, in his play entitled The -Lentil, speaks thus— - - I can both carve and drink Etruscan wine, - In due proportion mix'd. - -These things, my good Timocrates, are not, as Plato says, the sportive -conversations of Socrates in his youth and beauty, but the serious -discussions of the Deipnosophists; for, as Dionysius the Brazen says,— - - What, whether you begin or end a work, - Is better than the thing you most require? - - -FOOTNOTES. - -[109] This is one of the fragments of unknown plays of -Euripides. - -[110] The original text here is very corrupt, and the meaning -uncertain. - -[111] This is parodied from Homer, Iliad, iv. 204,— - - Ὄρσ', Ἀσκληπιάδη, καλέει κρείων Ἀγαμέμνων. - -[112] Casaubon says these tools (σκευάρια) were the κρηπῖδες (boots) -and κότυλος (small cup) mentioned in the following iambics. - -[113] This line, and one or two others in this fragment, are -hopelessly corrupt. - -[114] The manes was a small brazen figure. - -[115] The text here is corrupt, and is printed by -Schweighauser— - - Τοῦ δ' ἀγκυλητοῦ κόσσαβός ἐστι σκοπὸς - Ἐκτεμὼν ἡβῶσα χεὶρ ἀφίετο, - -which is wholly unintelligible; but Schweighauser gives an emended -reading, which is that translated above. - -[116] See below, c. 54. - -[117] Iliad, i. 470. - -[118] Odyss. viii. 170. - -[119] Schweighauser confesses himself unable to guess what is -meant by these words. - -[120] See the account of this battle, Herod, i. 82. - -[121] The Gymnopædiæ, or "Festival of naked Youths," was -celebrated at Sparta every year in honour of Apollo Pythæus, Diana, -and Latona. And the Spartan youths danced around the statues of these -deities in the forum. The festival seems to have been connected with -the victory gained over the Argives at Thyrea, and the Spartans who had -fallen in the battle were always praised in songs on the occasion.—V. -Smith, Dict. Gr. Lat. Ant. _in voc._ - -[122] Glaucus. - -[123] The rest of this extract is so utterly corrupt, that -Schweighauser says he despairs of it so utterly that he has not even -attempted to give a Latin version of it. - -[124] Ar. Thesm. 458. - -[125] Phaselis is a town in Lycia. The land which worships -Diana is the country about Ephesus and Magnesia, which last town is -built where the Lethæus falls into the Mæander; and it appears that -Diana was worshipped by the women of this district under the name of -Leucophrys, from λευκὸς, white, and ὄφρυς, an eyebrow. - -[126] The text here is hopelessly corrupt, and indeed is full -of corruption for the next seven lines: I have followed the Latin -version of Dalecampius. - -[127] There is some corruption in this name. - -[128] Hom. Odyss. xx. 17. - -[129] Ibid. 13. - -[130] Hom. Iliad, vii. 216. - -[131] Iliad, x. 96. - -[132] This is not from any extant play. - -[133] Hom. Iliad, xxiii. 186. - -[134] Ibid. xiv. 172. - -[135] Ibid. xiv. 170. - -[136] In the Thesmophoriazusæ Secundæ that is, which has not -come down to us. - -[137] Aristoph. Eccl. 1117. - -[138] Pandrosos, according to Athenian mythology, was a -daughter of Cecrops and Agraulos. She was worshipped at Athens, and had -a temple near that of Minerva Polias.—Smith, Diet. Gr. and Rom. Biog. - -[139] It is hardly necessary to say that this beautiful -translation is by Lord Denman. It is given also at p. 176 of the -translation of the Greek Anthology in this series. - -[140] This refers to the Alcmæonidæ, who, flying from the -tyranny of Hippias, after the death of Hipparchus, seized on and -fortified the town Leipsydrium, on Mount Parnes, and were defeated and -taken by the Pisistratidæ.—See Herod, v. 62. - -[141] Hermias was tyrant of Atarneus and Assos, having been -originally the minister of Eubulus, whom he succeeded. He entertained -Aristotle at his court for many years. As he endeavoured to maintain -his kingdom in independence of Persia, they sent Mentor against him, -who decoyed him to an interview by a promise of safe conduct, and then -seized him and sent him to Artaxerxes, by whom he was put to death. - -[142] Colabri were a sort of song to which the armed dance -called κολαβρισμὸς was danced. - -[143] This is a parody on Iliad, i. 275,— - - Μήτε σὺ τόνδ' ἀγαθός περ ἐὼν, ἀποαίρεο κούρην, - -where Eubœus changes κούρην, maiden, into κουρεῖ, -barber. - -[144] There is a hiatus here in the text of Athenæus, but he -refers to Ag. 284,— - - πέγαν δὲ πανὸν ἐκ νήσου τρίτον - ἄθωον αἶπος Ζηνὸς ἐξεδέξατο, - -where Clytæmnestra is speaking of the beacon fires, which had conveyed -to her the intelligence of the fall of Troy. - -[145] Iliad, xvii. 663. - - - - -POETICAL FRAGMENTS - -QUOTED BY ATHENÆUS, - -RENDERED INTO ENGLISH VERSE BY VARIOUS AUTHORS. - - -APOLLODORUS. (Book i. § 4, p. 4.) - - THERE is a certain hospitable air - In a friend's house, that tells me I am welcome: - The porter opens to me with a smile; - The yard dog wags his tail, the servant runs, - Beats up the cushion, spreads the couch, and says— - "Sit down, good Sir!" e'er I can say I'm weary.—CUMBERLAND. - - * * * * * - -ARCHESTRATUS. (Book i. § 7, p. 7.) - - I write these precepts for immortal Greece, - That round a table delicately spread, - Or three, or four, may sit in choice repast, - Or five at most. Who otherwise shall dine, - Are like a troop marauding for their prey.—D'ISRAELI. - - * * * * * - -ARCHILOCHUS. (Book i. § 14, p. 11.) - - Faith! but you quaff - The grape's pure juice to a most merry tune, - And cram your hungry maw most rav'nously. - And pay for't—not a doit. But mark me, Sirrah! - You come not here invited, as a friend. - Your appetite is gross;—your god's your belly;— - Your mind, your very, soul, incorpsed with gluttony, - Till you have lost all shame.—J. BAILEY. - - * * * * * - -ARISTOPHANES. (Book i. § 55, p. 50.) - - For the Athenian people neither love - Harsh crabbed bards, nor crabbed Pramnian wines, - Which pinch the face up and the belly too; - But mild, sweet-smelling, nectar-dropping cups.—WALSH. - - * * * * * - -DIPHILUS. (Book ii. § 2, p. 58.) - - Oh! friend to the wise, to the children of song, - Take me with thee, thou wisest and sweetest, along; - To the humble, the lowly, proud thoughts dost thou bring, - For the wretch who has thee is as blythe as a king: - From the brows of the sage, in thy humorous play, - Thou dost smooth every furrow, every wrinkle away; - To the weak thou giv'st strength, to the mendicant gold, - And a slave warm'd by thee as a lion is bold.—J. A. ST. JOHN. - - * * * * * - -EUBULUS. (Book ii. § 3, p. 59.) - - Three cups of wine a prudent man may take; - The first of these for constitution's sake; - The second to the girl he loves the best; - The third and last to lull him to his rest, - Then home to bed! but if a fourth he pours, - That is the cup of folly, and not ours; - Loud noisy talking on the fifth attends; - The sixth breeds feuds and falling-out of friends; - Seven beget blows and faces stain'd with gore; - Eight, and the watch-patrole breaks ope the door; - Mad with the ninth, another cup goes round, - And the swill'd sot drops senseless to the ground.—CUMBERLAND. - - * * * * * - -EPICHARMUS. (Book ii. § 3, p. 59.) - - _A._ After sacrifice, then came feasting. - _B._ Beautiful, by Jupiter! - _A._ After feasting drink we merrily. - _B._ Charming! I do truly think. - _A._ After drinking, follow'd revelry: after revelry, the whole hog: - - After the whole hog, the justice: after that the sentence dire: - After which, chains, fetters, fines,—all that, and all that, - and all that.—J. BAILEY. - - * * * * * - -BACCHYLIDES. (Book ii. § 10, p. 65.) - - The goblet's sweet compulsion moves - The soften'd mind to melting loves. - The hope of Venus warms the soul, - Mingling in Bacchus' gifted bowl; - And buoyant lifts in lightest air - The soaring thoughts of human care. - Who sips the grape, with single blow - Lays the city's rampire low; - Flush'd with the vision of his mind - He acts the monarch o'er mankind. - His bright'ning roofs now gleam on high, - All burnish'd gold and ivory: - Corn-freighted ships from Egypt's shore - Waft to his feet the golden ore: - Thus, while the frenzying draught he sips, - His heart is bounding to his lips.—ELTON. - -_The same._ - - Thirsty comrade! wouldst thou know - All the raptures that do flow - From those sweet compulsive rules - Of our ancient drinking schools— - First, the precious draught shall raise - Amorous thoughts in giddy maze, - Mingling Bacchus' present treasure - With the hopes of higher pleasure. - Next, shall chase through empty air - All th' intolerant host of Care; - Give thee conquest, riches, power; - Bid thee scale the guarded tower; - Bid thee reign o'er land and sea - With unquestion'd sov'reignty. - Thou thy palace shalt behold, - Bright with ivory and gold; - While each ship that ploughs the main, - Fill'd with Egypt's choicest grain, - Shall unload her pon'drous store, - Thirsty comrade! at thy door. - - * * * * * - -EPHIPPOS. (Book ii. § 30, p. 79.) - - How I delight - To spring upon the dainty coverlets; - Breathing the perfume of the rose, and steep'd - In tears of myrrh!—J. A. ST. JOHN. - - * * * * * - -ALEXIS. (Book ii. § 44, p. 90.) - - Mean my husband is, and poor, - And my blooming days are o'er. - Children have we two,—a boy, - Papa's pet and mamma's joy; - And a girl, so tight and small, - With her nurse;—that's five in all: - Yet, alas! alas! have we - Belly timber but for three! - Two must, therefore, often make - Scanty meal on barley-cake; - And sometimes, when nought appears - On the board, we sup on tears. - My good man, once so strong and hale, - On this fare grows very pale; - For our best and daintiest cheer, - Through the bright half of the year, - Is but acorns, onions, peas, - Ochros, lupines, radishes, - Vetches, wild pears nine or ten, - With a locust now and then. - As to figs, the Phrygian treat, - Fit for Jove's own guests to eat, - They, when happier moments shine,— - They, the Attic figs, are mine.—J. A. ST. JOHN. - - * * * * * - -EPICRATES. (Book ii. § 54, p. 98.) - - _A._ I pray, you, Sir, (for I perceive you learn'd - In these grave matters,) let my ignorance suck - Some profit from your courtesy, and tell me - What are your wise philosophers engaged in, - Your Plato, Menedemus and Speusippus? - What mighty mysteries have they in projection? - What new discoveries may the world expect - From their profound researches? I conjure you, - By Earth, our common mother, to impart them! - _B._ Sir, you shall know at our great festival - I was myself their hearer, and so much - As I there heard will presently disclose, - So you will give it ears, for I must speak - Of things perchance surpassing your belief, - So strange they will appear; but so it happen'd, - That these most sage Academicians sate - In solemn consultation—on a cabbage. - _A._ A cabbage! what did they discover there? - _B._ Oh, Sir, your cabbage hath its sex and gender, - Its provinces, prerogatives and ranks, - And, nicely handled, breeds as many questions - As it does maggots. All the younger fry - Stood dumb with expectation and respect, - Wond'ring what this same cabbage should bring forth: - The Lecturer eyed them round, whereat a youth - Took heart, and breaking first the awful silence, - Humbly craved leave to think—that it was round: - The cause was now at issue, and a second - Opined it was an herb.—A third conceived - With due submission it might be a plant. - The difference methought was such, that each - Might keep his own opinion and be right; - But soon a bolder voice broke up the council, - And, stepping forward, a Sicilian quack - Told them their question was abuse of time,— - It was a cabbage, neither more nor less, - And they were fools to prate so much about it. - Insolent wretch! amazement seized the troop, - Clamour and wrath and tumult raged amain, - Till Plato, trembling for his own philosophy, - And calmly praying patience of the court, - Took up the cabbage and adjourn'd the cause.—CUMBERLAND. - - * * * * * - -EURIPIDES. (Book ii. § 57, p. 101.) - - Bright wanderer through the eternal way, - Has sight so sad as that which now - Bedims the splendour of thy ray, - E'er bid the streams of sorrow flow? - Here, side by side, in death are laid - Two darling boys, their mother's care; - And here their sister, youthful maid, - Near her who nursed and thought them fair.—J. A. ST. JOHN. - - * * * * * - -MENANDER. (Book ii. § 86, p. 119.) - - A bore it is to take pot-luck, with welcome frank and hearty, - All at the board round which is placed a downright family-party. - Old daddy seizes first the cup, and so begins his story, - And lectures on, with saws and jokes—a Mentor in his glory. - The mother next, and grandam too, confound you with their babble; - And worse and worse, the grandam's sire will mump, and grunt, and - gabble; - His daughter with her toothless gums, lisps out, "The dear old - fellow!" - And round and round the dotard nods, as fast as he grows mellow. - —ANON. - -_The same._ - - From family repasts, - Where all the guests claim kin,—nephews and uncles, - And aunts and cousins to the fifth remove! - First you've the sire, a goblet in his hand, - And he deals out his dole of admonition;— - Then comes my lady-mother, a mere homily - Reproof and exhortation!—at her heels - The aunt slips in a word of pious precept. - The grandsire last—a bass voice among trebles, - Thunder succeeding whispers, fires away. - Each pause between, his aged partner fills - With "lack-a-day!" "good sooth!" and "dearest dear!" - The dotard's head meantime for ever nods, - Encouraging her drivelling.—ANON. - - * * * * * - -ARISTOPHANES. (Book iii. § 7, p. 126.) - -There is no kind of fig, Whether little or big, Save the Spartan, which -here does not grow; But this, though quite small, Swells with hatred -and gall, A stern foe to the Demos, I trow.—J. A. ST. JOHN. - - * * * * * - -STESICHORUS. (Book iii. § 21, p. 136.) - - Many a yellow quince was there - Piled upon the regal chair, - Many a verdant myrtle-bough, - Many a rose-crown featly wreathed, - With twisted violets that grow - Where the breath of spring has breathed.—J. A. ST. JOHN. - - * * * * * - -ANTIGONUS. (Book iii. § 22, p. 137.) - - O where is the maiden, sweeter far - Than the ruddy fruits of Ephyrè are, - When the winds of summer have o'er them blown, - And their cheeks with autumn's gold have been strown! - —J. A. ST. JOHN. - - * * * * * - - ANTIPHANES. (Book iii. § 27, p. 140.) - - _A._ 'Twould be absurd to speak of what's to eat, - As if you thought of such things; but, fair maid, - Take of these apples. - _B._ Oh, how beautiful! - _A._ They are, indeed, since hither they but lately - Have come from the great king. - _B._ By Phosphoros! - I could have thought them from the Hesperian bowers, - Where th' apples are of gold. - _A._ There are but three. - _B._ The beautiful is nowhere plentiful.—J. A. ST. JOHN. - - * * * * * - -ARISTOPHANES. (Book iii. § 33, p. 145.) - - Then every soul of them sat open-mouth'd, - Like roasted oysters gaping in a row.—J. H. FRERE. - - * * * * * - -ARCHESTRATUS. (Book iii. § 44, p. 154.) - - For mussels you must go to Ænos; oysters - You'll find best at Abydos. Parion - Rejoices in its urchins; but if cockles - Gigantic and sweet-tasted you would eat, - A voyage must be made to Mitylene, - Or the Ambracian Gulf, where they abound - With many other dainties. At Messina, - Near to the Faro, are pelorian conchs, - Nor are those bad you find near Ephesos; - For Tethyan oysters, go to Chalcedon; - But for the Heralds, may Zeus overwhelm them - Both in the sea and in the agora! - Aye, all except my old friend Agathon, - Who in the midst of Lesbian vineyards dwells.—J. A. ST. JOHN. - - * * * * * - - DAMOXENUS. (Book iii. § 60, p. 170.) - - _Master Cook._ Behold in me a pupil of the school - Of the sage Epicurus. - _Friend._ Thou a sage! - _M. C._ Ay! Epicurus too was sure a cook, - And knew the sovereign good. Nature his study, - While practice perfected his theory. - Divine philosophy alone can teach - The difference which the fish _Glociscus_ shows - In winter and in summer: how to learn - Which fish to choose, when set the Pleiades, - And at the solstice. 'Tis change of seasons - Which threats mankind, and shakes their changeful frame. - This dost thou comprehend? Know, what we use - In season, is most seasonably good! - _Friend._ Most learned cook, who can observe these canons? - _M. C._ And therefore phlegm and colics make a man - A most indecent guest. The aliment - Dress'd in my kitchen is true aliment; - Light of digestion easily it passes; - The chyle soft-blending from the juicy food - Repairs the solids. - _Friend._ Ah! the chyle! the solids! - Thou new Democritus! thou sage of medicine! - Versed in the mysteries of the Iatric art! - _M. C._ Now mark the blunders of our vulgar cooks. - See them prepare a dish of various fish, - Showering profuse the pounded Indian grain, - An overpowering vapour, gallimaufry, - A multitude confused of pothering odours! - But, know, the genius of the art consists - To make the nostrils feel each scent distinct; - And not in washing plates to free from smoke. - I never enter in my kitchen, I! - But sit apart, and in the cool direct, - Observant of what passes, scullions' toil. - _Friend._ What dost thou there? - _M. C._ I guide the mighty whole; - Explore the causes, prophesy the dish. - 'Tis thus I speak: "Leave, leave that ponderous ham; - Keep up the fire, and lively play the flame - Beneath those lobster patties; patient here, - Fix'd as a statue, skim, incessant skim. - Steep well this small Glociscus in its sauce, - And boil that sea-dog in a cullender; - This eel requires more salt and marjoram; - Roast well that piece of kid on either side - Equal; that sweetbread boil not over much." - 'Tis thus, my friend, I make the concert play. - _Friend._ O man of science! 'tis thy babble kills! - _M. C._ And then no useless dish my table crowds; - Harmonious ranged, and consonantly just. - _Friend._ Ha! what means this? - _M. C._ Divinest music all! - As in a concert instruments resound, - My order'd dishes in their courses chime. - So Epicurus dictated the art - Of sweet voluptuousness, and ate in order, - Musing delighted o'er the sovereign good! - Let raving Stoics in a labyrinth - Run after virtue; they shall find no end. - Thou, what is foreign to mankind, abjure.—D'ISRAELI. - - * * * * * - - BATO.[146] (Book iii. § 61, p. 171.) - - _Father._ Thou hast destroy'd the morals of my son, - And turn'd his mind, not so disposed, to vice, - Unholy pedagogue! With morning drams, - A filthy custom, which he caught from thee, - Clean from his former practice, now he saps - His youthful vigour. Is it thus you school him? - _Sophist._ And if I did, what harms him? Why complain you? - He does but follow what the wise prescribe, - The great voluptuous law of Epicurus, - Pleasure, the best of all good things on earth; - And how but thus can pleasure be obtained? - _Father._ Virtue will give it him. - _Sophist._ And what but virtue - Is our philosophy? When have you met - One of our sect flush'd and disguised with wine? - Or one, but one of those you tax so roundly, - On whom to fix a fault? - _Father._ Not one, but all, - All, who march forth with supercilious brow - High arch'd with pride, beating the city-rounds, - Like constables in quest of rogues and outlaws, - To find that prodigy in human nature, - A wise and perfect man! What is your science - But kitchen-science? wisely to descant - Upon the choice bits of a savoury carp, - And prove by logic that his _summum bonum_ - Lies in his head; there you can lecture well, - And, whilst your grey-beards wag, the gaping guest - Sits wondering with a foolish face of praise.—CUMBERLAND. - - * * * * * - -ANTIPHANES. (Book iii. § 62, p. 172.) - - O, what a fool is he, - Who dreams about stability, or thinks, - Good easy dolt! that aught in life's secure! - Security!—either a loan is ask'd; - Then house and all that it contains are gone - At one fell sweep—or you've a suit to meet, - And Law and Ruin ever are twin-brothers.— - Art named to a general's post? fines, penalties, - And debts upon the heels of office follow. - Do the stage-charges fall upon you? good: - The chorus must go clad in spangled robes, - Yourself may pace in rags. Far happier he - Who's named a trierarch:—he buys a halter - And wisely balks at once th' expensive office.— - Sleeping or waking, on the sea or land, - Among your menials or before your foes, - Danger and Insecurity are with you. - The very table, charged with viands, is - Mere mock'ry oft;—gives promise to the eye, - And breaks it to the lip. Is there nought safe then? - Yes, by the gods,—that which has pass'd the teeth, - And is in a state of deglutition: reckon - Yourself secure of that, and that alone: - All else is fleet, precarious, insecure.—MITCHELL. - - * * * * * - -ALEXIS. (Book iii. § 86, p. 194.) - - _A._ I must have all accounted for: - Item by item, charge by charge; or look ye:— - There's not a stiver to be had from me. - _B._ 'Tis but a fair demand. - _A._ What hoa! within there! [_Calls to his servant._] - My style and tablets. (_Style and tablets are brought._) - Now, Sir, to your reckoning. - _B._ To salt a herring—price—two farthings— - _A._ Good. [_Writes._] - _B._ To mussels—three— - _A._ No villany as yet. [_Writes._] - _B._ Item, to eels—one obol— - _A._ Still you're guiltless. [_Writes._] - _B._ Next came the radishes; yourselves allow'd— - _A._ And we retract not—they were delicate - And good. - _B._ For these I touch two obols. - _A._ [_Aside._] Tush! - The praise is in the bill—better our palates - Had been less riotous—onward. - _B._ To a rand - Of tunny-fish—this charge will break a sixpence. - _A._ Dealst on the square? no filching?—no purloining?— - _B._ No, not a doit—thou'rt green, good fellow, green; - And a mere novice yet in market-prices. - Why, man, the palmer-worms have fix'd their teeth - Upon the kitchen-herbs. - _A._ Ergo, salt fish - Bears twice its usual price—call you that logic? - _B._ Nay, if you've doubts—to the fishmonger straight,— - He lives and will resolve them.—To a conger-eel— - Ten obols. - _A._ I have nothing to object: - Proceed. - _B._ Item, broil'd fish—a drachma. - _A._ Fie on't!— - I was a man, and here's the fever come - With double force. - _B._ There's wine too in the bill, - Bought when my masters were well half-seas over— - Three pitchers, at ten obols to the pitcher.—MITCHELL. - - * * * * * - -MATRON.[147] (Book iv. § 13, p. 220.) - - The feast, for cookery's various cates renown'd, - By Attic host bestow'd, O Muse! resound. - There too I went, with hunger in my train, - And saw the loaves by hundreds pour'd amain, - Beauteous to view, and vast beyond compare, - Whiter than snow, and sweet as wheaten fare. - - * * * * * - - Then all to pot-herbs stretch'd their hands in haste, - But various viands lured my nicer taste; - Choice bulbs, asparagus, and, daintier yet, - Fat oysters help my appetite to whet. - - * * * * * - - Like Thetis' self, the silver-footed dame— - Great Nereus' daughter, curly cuttle came; - Illustrious fish! that sole amid the brine - With equal ease can black and white divine; - There too I saw the Tityus of the main, - Huge conger—countless plates his bulk sustain. - And o'er nine boards he rolls his cumbrous train! - - * * * * * - - Right up stairs, down stairs, over high and low, - The cook, with shoulder'd dishes marches slow, - And forty sable pots behind him go. - - * * * * * - - With these appear'd the Salaminian bands, - Thirteen fat ducklings borne by servile hands; - Proudly the cook led on the long array, - And placed them where the Athenian squadrons lay. - - * * * * * - - When now the rage of hunger was represt, - And the pure lymph had sprinkled every guest, - Sweet lilied unguents brought one blooming slave, - And one from left to right fresh garlands gave; - With Lesbian wine the bowl was quick supplied, - Man vied with man to drain the racy tide; - Then groan'd the second tables laden high, - Where grapes and cool pomegranates please the eye, - The lusty apple, and the juicy pear— - Yet nought I touch'd, supinely lounging there; - But when the huge round cake of golden hue, - Ceres best offspring, met my raptured view, - No more these hands their eager grasp restrain, - How should such gift celestial tempt in vain?—D. K. SANDFORD. - - * * * * * - -ALEXIS. (Book iv. § 58, p. 264.) - - How fertile in new tricks is Chærephon, - To sup scot-free and everywhere find welcome! - Spies he a broker's door with pots to let? - There from the earliest dawn he takes his stand, - To see whose cook arrives; from him he learns - Who 'tis that gives the feast,—flies to the house, - Watches his time, and, when the yawning door - Gapes for the guests, glides in among the first.—J. A. ST. JOHN. - - * * * * * - -ANAXIPPUS. (Book iv. § 68, p. 271.) - - Soup-ladle, flesh-hook, mortar, spit, - Bucket and haft, with tool to fit, - Such knives as oxen's hides explore, - Add dishes, be they three or more.—MITCHELL. - - * * * * * - -TIMOCLES. (Book vi. § 2, p. 354.) - - Nay, my good friend, but hear me! I confess - Man is the child of sorrow, and this world, - In which we breathe, hath cares enough to plague us; - But it hath means withal to soothe these cares, - And he, who meditates on other's woes, - Shall in that meditation lose his own: - Call then the tragic poet to your aid, - Hear him, and take instruction from the stage: - Let Telephus appear; behold a prince, - A spectacle of poverty and pain, - Wretched in both.—And what if you are poor? - Are you a demi-god? are you the son - Of Hercules? begone! complain no more. - Doth your mind struggle with distracting thoughts? - Do your wits wander? are you mad? Alas! - So was Alcmæon, whilst the world adored - His father as their God. Your eyes are dim; - What then? the eyes of Œdipus were dark, - Totally dark. You mourn a son; he's dead; - Turn to the tale of Niobe for comfort, - And match your loss with hers. You're lame of foot; - Compare it with the foot of Philoctetes, - And make no more complaint. But you are old, - Old and unfortunate; consult Oëneus; - Hear what a king endured, and learn content. - Sum up your miseries, number up your sighs, - The tragic stage shall give you tear for tear, - And wash out all afflictions but its own.—CUMBERLAND. - - * * * * * - -_From the same._ (Book vi. § 3, p. 355.) - - Bid me say anything rather than this; - But on this theme Demosthenes himself - Shall sooner check the torrent of his speech - Than I—Demosthenes! that angry orator, - That bold Briareus, whose tremendous throat, - Charged to the teeth with battering-rams and spears, - Beats down opposers; brief in speech was he, - But, crost in argument, his threat'ning eyes - Flash'd fire, whilst thunder vollied from his lips.—CUMBERLAND. - - * * * * * - -ANTIPHANES. (Book vi. § 3, p. 355.) - - I once believed the Gorgons fabulous: - But in the agora quickly changed my creed, - And turn'd almost to stone, the pests beholding - Standing behind the fish stalls. Forced I am - To look another way when I accost them, - Lest if I saw the fish they ask so much for, - I should at once grow marble.—J. A. ST. JOHN. - -_The same._ - - I must confess that hitherto I deem'd - The Gorgons a mere fable, but just now - I stepp'd into the fish-market, and there - I saw, at once, the dread reality; - And I was petrified, indeed, so much, - That, to converse with them, I turn'd my back - For fear of being turn'd to stone; they ask'd - A price so high and so extravagant - For a poor despicable paltry fish.—ANON. - - * * * * * - -AMPHIS. (Book vi. § 5, p. 356.) - - The general of an army is at least - A thousand times more easy of access, - And you may get an answer quicker too - Than from these cursed fishmongers: ask them - The price of their commodity, they hold - A wilful silence, and look down with shame, - Like Telephus; with reason good; for they - Are, one and all, without exception, - A set of precious scoundrels. Speak to one, - He'll measure you from top to toe, then look - Upon his fish, but still no answer give. - Turn o'er a polypus, and ask another - The price, he soon begins to swell and chafe, - And mutters out half-words between his teeth, - But nothing so distinct that you may learn - His real meaning—so many oboli; - But then the number you are still to guess, - The syllable is wilfully suppress'd, - Or left half utter'd. This you must endure, - And more, if you attend the fish-market.—ANON. - -_The same._ - - Ten thousand times more easy 'tis to gain - Admission to a haughty general's tent, - And have discourse of him, than in the market - Audience to get of a cursed fishmonger. - If you draw near and say, How much, my friend, - Costs _this_ or _that_?—No answer. Deaf you think - The rogue must be, or stupid; for he heeds not - A syllable you say, but o'er his fish - Bends silently, like Telephos (and with good reason, - For his whole race he knows are cut-throats all). - Another minding not, or else not hearing, - Pulls by the legs a polypus. A third - With saucy carelessness replies: "Four oboli, - That's just the price. For this no less than eight. - Take it or leave it!"—J. A. ST. JOHN. - - * * * * * - -ALEXIS. (Book vi. § 5, p. 356.) - - When our victorious gen'rals knit their brows, - Assume a higher tone and loftier gait - Than common men, it scarcely moves my wonder— - Indeed 'tis natural that the commonwealth - Should give to public virtue just rewards— - They who have risk'd their lives to serve the state - Deserve its highest honours in return, - Place and precedence too above their fellows: - But I am choked with rage when I behold - These saucy fishmongers assume such airs, - Now throw their eyes disdainful down, and now - Lift their arch'd brows and wrinkle up their fronts— - "Say, at what price you sell this brace of mullets?" - "Ten oboli," they answer. "Sure you joke; - Ten oboli indeed! will you take eight?" - "Yes, if you choose but one."—"Come, come, be serious, - Nor trifle with your betters thus."—"Pass on, - And take your custom elsewhere." 'Tis enough - To move our bile to hear such insolence.—ANON. - -_The same._ - - However, this is still endurable. - But when a paltry fishfag will look big, - Cast down his eyes affectedly, or bend - His eyebrows upwards like a full-strain'd bow, - I burst with rage. Demand what price he asks - For—say two mullets; and he answers straight - "Ten obols."—"Ten? That's dear: will you take eight?" - "Yes, if one fish will serve you."—"Friend, no jokes; - I am no subject for your mirth."—"Pass on, Sir! - And buy elsewhere."—Now tell me, is not this - Bitterer than gall?—J. A. ST. JOHN. - - * * * * * - -DIPHILUS. (Book vi. §6, p. 356.) - - I once believed the fishmongers at Athens - Were rogues beyond all others. 'Tis not so; - The tribe are all the same, go where you will, - Deceitful, avaricious, plotting knaves, - And rav'nous as wild-beasts. But we have one - Exceeds the rest in baseness, and the wretch - Pretends that he has let his hair grow long - In rev'rence to the gods. The varlet lies. - He bears the marks of justice on his forehead, - Which his locks hide, and therefore they are long. - Accost him thus—"What ask you for that pike?" - "Ten oboli," he answers—not a word - About the currency—put down the cash, - He then objects, and tells you that he meant - The money of Ægina. If there's left - A balance in his hands, he'll pay you down - In Attic oboli, and thus secures - A double profit by the exchange of both.—ANON. - -_The same._ - - Troth, in my greener days I had some notion - That here at Athens only, rogues sold fish; - But everywhere, it seems, like wolf or fox - The race is treacherous by nature found. - However, we have one scamp in the agora - Who beats all others hollow. On his head - A most portentous fell of hair nods thick - And shades his brow. Observing your surprise, - He has his reasons pat; it grows forsooth - To form, when shorn, an offering to some god! - But that's a feint; 'tis but to hide the scars - Left by the branding-iron upon his forehead. - But, passing that, you ask perchance the price - Of a sea-wolf—"Ten oboli"—very good. - You count the money. "Oh, not those," he cries, - "Æginetan I meant." Still you comply. - But if you trust him with a larger piece, - And there be change to give; mark how the knave - Now counts in Attic coin, and thus achieves - A two-fold robbery in the same transaction!—J. A. ST. JOHN. - - * * * * * - -XENARCHUS. (Book vi. § 6, p. 357.) - - Poets indeed! I should be glad to know - Of what they have to boast. Invention—no! - They invent nothing, but they pilfer much, - Change and invert the order, and pretend - To pass it off for new. But fishmongers - Are fertile in resources, they excel - All our philosophers in ready wit - And sterling impudence. The law forbids, - And strictly too, to water their stale fish— - How do they manage to evade the fine? - Why thus—when one of them perceives the board - Begins to be offensive, and the fish - Look dry and change their colour, he begins - A preconcerted quarrel with his neighbour. - They come to blows;—he soon affects to be - Most desperately beaten, and falls down, - As if unable to support himself, - Gasping for breath;—another, who the while - (Knowing the secret) was prepared to act, - Seizes a jar of water, aptly placed, - And scatters a few drops upon his friend, - Then empties the whole vessel on the fish, - Which makes them look so fresh that you would swear - They were just taken from the sea,—ANON. - -_The same._ - - Commend me for invention to the rogue - Who sells fish in the agora. He knows,— - In fact there's no mistaking,—that the law - Clearly and formally forbids the trick - Of reconciling stale fish to the nose - By constant watering. But if some poor wight - Detect him in the fact, forthwith he picks - A quarrel, and provokes his man to blows. - He wheels meanwhile about his fish, looks sharp - To catch the nick of time, reels, feigns a hurt: - And prostrate falls, just in the right position. - A friend placed there on purpose, snatches up - A pot of water, sprinkles a drop or two, - For form's sake, on his face, but by mistake, - As you must sure believe, pours all the rest - Full on the fish, so that almost you might - Consider them fresh caught.—J. A. ST. JOHN. - - * * * * * - -ANTIPHANES. (Book vi. § 7, p. 357.) - - What miserable wretched things are fish! - They are not only doom'd to death, to be - Devour'd, and buried in the greedy maw - Of some voracious glutton, but the knaves - Who sell them leave them on their board to rot, - And perish by degrees, till having found - Some purblind customer, they pass to him - Their dead and putrid carcases; but he, - Returning home, begins to nose his bargain, - And soon disgusted, casts them out with scorn.—ANON. - - * * * * * - -ALEXIS. (Book vi. § 8, p. 358.) - - The rich Aristonicus was a wise - And prudent governor; he made a law - To this intent, that every fishmonger, - Having once fix'd his price, if after that - He varied, or took less, he was at once - Thrown into prison, that the punishment - Due to his crimes, still hanging o'er his head, - Might be a check on his rapacity, - And make him ask a just and honest price, - And carry home his stale commodities. - This was a prudent law, and so enforced, - That youth or age might safely go to market - And bring home what was good at a fair price.—ANON. - - * * * * * - -ALEXIS. (Book VI. § 10, p. 359.) - - I still maintain that fish do hold with men, - Living or dead, perpetual enmity. - For instance, now, a ship is overset, - As sometimes it may happen,—the poor wretches - Who might escape the dangers of the sea - Are swallow'd quick by some voracious fish. - If, on the other hand, the fishermen - Enclose the fish, and bring them safe to shore, - Dead as they are they ruin those who buy them, - For they are sold for such enormous sums - That our whole fortune hangs upon the purchase, - And he who pays the price becomes a beggar.—ANON. - -_From the same._ (Book vi. § 12, p. 359.) - - If one that's poor, and scarcely has withal - To clothe and feed him, shall at once buy fish, - And pay the money down upon the board, - Be sure that fellow is a rogue, and lives - By depredation and nocturnal plunder. - Let him who has been robb'd by night, attend - The fish-market at early dawn, and when - He sees a young and needy wretch appear, - Bargain with Micion for the choicest eels, - And pay the money, seize the caitiff straight, - And drag him to the prison without fear.—ANON. - -_The same._ - - Mark you a fellow who, however scant - In all things else, hath still wherewith to purchase - Cod, eel, or anchovies, be sure i' the dark - He lies about the road in wait for travellers. - If therefore you've been robb'd o'ernight, just go - At peep of dawn to th' agora and seize - The first athletic, ragged vagabond - Who cheapens eels of Mikion. He, be sure, - And none but he's the thief: to prison with him!—J. A. ST. JOHN. - - * * * * * - -DIPHILUS. (Book vi. § 12, p. 360.) - - We have a notable good law at Corinth, - Where, if an idle fellow outruns reason, - Feasting and junketing at furious cost, - The sumptuary proctor calls upon him, - And thus begins to sift him:—You live well, - But have you well to live? You squander freely, - Have you the wherewithal? Have you the fund - For these out-goings? If you have, go on! - If you have not, we'll stop you in good time, - Before you outrun honesty; for he, - Who lives we know not how, must live by plunder; - Either he picks a purse, or robs a house, - Or is accomplice with some knavish gang, - Or thrusts himself in crowds to play th' Informer, - And put his perjured evidence to sale: - This a well-order'd city will not suffer: - Such vermin we expel.—_And you do wisely_: - _But what is this to me?_—Why, this it is: - Here we behold you every day at work, - Living forsooth! not as your neighbours live, - But richly, royally, ye gods!—Why, man, - We cannot get a fish for love or money, - You swallow the whole produce of the sea: - You've driven our citizens to browze on cabbage: - A sprig of parsley sets them all a-fighting, - As at the Isthmian games: if hare or partridge, - Or but a simple thrush comes to the market, - Quick at the word you snap him. By the gods! - Hunt Athens through, you shall not find a feather - But in your kitchen; and for wine, 'tis gold— - Not to be purchased: we may drink the ditches.—CUMBERLAND. - -_The same._ - - Wee have in Corinth this good Law in use; - If wee see any person keepe great cheere, - We make inquirie, Whether he doe worke, - Or if he have Revenues coming in? - If either, then we say no more of him. - But if the Charge exceed his Gaine or Rents, - He is forbidden to run on his course: - If he continue it, he pays a fine: - If he want wherewithal, he is at last - Taken by Sergeants and in prison cast. - For to spend much, and never to get ought, - Is cause of much disorder in the world. - One in the night-time filcheth from the flocks; - Another breaks a house or else a shop; - A third man gets a share his mouth to stop. - To beare a part in this good fellowship, - One feignes a suit his neighbor to molest, - Another must false witness beare with him: - But such a crue we utterly detest, - And banish from our citie like the pest.—MOLLE. - -_The same._ - - Believe me, my good friend, such is the law - Long held at Corinth; when we see a man - Spending large sums upon the daintiest fish, - And living at a great expense, we ask - The means by which he can maintain the splendour. - If it appears that his possessions yield - A fund proportion'd to this costly charge, - 'Tis well, he's not molested, and proceeds - T' enjoy that kind of life which he approves. - But if we find that he exceeds his means, - We first admonish him; if he persists, - We then proceed to punishment by fine. - If one who has no fortune to supply - E'en common wants, lives thus expensively, - Him we deliver to the common beadle - For corporal punishment.—ANON. - -_The same._ - - We cannot get the smallest fish for money; - And for a bunch of parsley we must fight, - As 'twere the Isthmian games: then, should a hare - Make its appearance, 'tis at once caught up; - A partridge or a lark, by Jupiter! - We can't so much as see them on the wing, - And all on your account: then as for wine, - You've raised the price so high we cannot taste it.—ANON. - - * * * * * - -PHILIPPIDES. (Book vi. § 17, p. 363.) - - It grieves me much to see the world so changed, - And men of worth, ingenious and well-born, - Reduced to poverty, while cunning knaves; - The very scum of the people, eat their fish, - Bought for two oboli, on plates of silver, - Weighing at least a mina; a few capers, - Not worth three pieces of brass-money, served - In lordly silver-dish, that weighs, at least, - As much as fifteen drachmas. In times past - A little cup presented to the Gods - Was thought a splendid offering; but such gifts - Are now but seldom seen,—and reason good, - For 'tis no sooner on the altar placed, - Than rogues are watching to purloin it thence.—ANON. - - * * * * * - -ALEXIS. (Book vi. § 28, p. 372.) - - I'm ready, at the slightest call, to sup - With those who may think proper to invite me. - If there's a wedding in the neighbourhood, - I smell it out, nor scruple to be there - Sans invitation; then, indeed, I shine, - And make a full display of all my wit, - 'Till the guests shake with laughter; I take care - To tickle well the master of the feast; - Should any strive to thwart my purpose, I - At once take fire, and load him with reproach - And bitter sarcasm; 'till at length, well fed, - And having drunk my fill, I stagger home. - No nimble link-boy guides my giddy steps, - But "through the palpable obscure, I grope - My uncouth way;" and if by chance I meet, - In their nocturnal rounds, the watch, I hail them - With soft and gentle speech; then thank the gods - That I've escaped so well, nor felt the weight - Of their hard fists, or their still harder staves. - At length, unhurt, I find myself at home, - And creep to my poor bed, where gentle sleep, - And pleasant dreams, inspired by generous wine, - Lock up my senses.—ANON. - - * * * * * - -DIPHILUS. (Book vi. § 29, p. 372.) - - When I'm invited to a great man's board, - I do not feast my eyes by looking at - The costly hangings, painted ceiling, or - The rich Corinthian vases, but survey, - And watch with curious eye, the curling smoke - That rises from the kitchen. If it comes - In a strong current, straight, direct, and full, - I chuckle at the sight, and shake myself - For very joy; but if, oblique and small, - It rises slowly in a scanty volume, - I then exclaim, Sad meagre fare for me! - A lenten supper, and a bloodless meal.—ANON. - -_The same._ - - Makes some rich squire - A banquet, and am I among the guests? - Mark me: I cast no idle eye of observation - On mouldings or on fretted roof: I deign not - With laudatory breath to ask, if hands - From Corinth form'd and fashion'd the wine-coolers: - These trouble not my cap.—I watch and note - (And with most deep intensity of vision), - What smoke the cook sends up: mounts it me full - And with alacrity and perpendicular? - All joy and transport I: I crow and clap - My wings for very ecstasy of heart! - Does it come sidelong, making wayward angles, - Embodied into no consistency? - I know the mournful signal well, and straight - Prepare me for a bloodless feast of herbs.—MITCHELL. - - * * * * * - -EUPOLIS. (Book vi. § 30, p. 373.) - - Mark now, and learn of me the thriving arts - By which we parasites contrive to live: - Fine rogues we are, my friend, (of that be sure,) - And daintily we gull mankind.—Observe! - First I provide myself a nimble thing - To be my page, a varlet of all crafts; - Next two new suits for feasts and gala-days, - Which I promote by turns, when I walk forth - To sun myself upon the public square: - There, if perchance I spy some rich dull knave, - Straight I accost him, do him reverence, - And, saunt'ring up and down, with idle chat - Hold him awhile in play; at every word - Which his wise worship utters, I stop short - And bless myself for wonder; if he ventures - On some vile joke, I blow it to the skies, - And hold my sides for laughter.—Then to supper, - With others of our brotherhood to mess - In some night-cellar on our barley-cakes, - And club invention for the next day's shift.—CUMBERLAND. - -_The same._ - - Of how we live, a sketch I'll give, - If you'll attentive be; - Of parasites, (we're thieves by rights,) - The flower and chief are we. - - Now first we've all a page at call, - Of whom we're not the owners, - But who's a slave to some young brave, - Whom we flatter to be donors. - - Two gala dresses each possesses, - And puts them on in turn; - As oft as he goes forth to see - Where he his meal can earn. - - The Forum I choose, my nets to let loose, - It's there that I fish for my dinner; - The wealthy young fools I use as my tools, - Like a jolly good harden'd old sinner. - - Whenever I see a fool suited for me, - In a trice at his side I appear, - And ne'er loose my hold, till by feeding or gold, - He has paid for my wants rather dear. - - If he chance aught to speak, though stupid and weak, - Straightway it is praised to the skies; - His wit I applaud, treat him as my lord, - Win his heart by a good set of lies. - - Ere comes our meal, my way I feel, - My patron's mind I study: - And as each knows, we choose all those - Whose brains are rather muddy. - - We understand our host's command, - To make the table merry; - By witty jokes, satiric pokes, - To aid the juicy berry. - - If we're not able, straight from the table - We're sent, elsewhere to dine; - You know poor Acastor incurr'd this disaster, - By being too free o'er his wine. - - A dreadful joke scarce from him broke, - When for the slave each roars, - To come and fetch th' unhappy wretch, - And turn him out of doors. - - On him was put, like any brute, - Round his throat an iron necklace; - And he was handed, to be branded, - To Œneus rough and reckless.—L. S. - - * * * * * - -ALEXIS. (Book vi. § 31, p. 374.) - - _A._ There are two sorts of parasites; the one - Of middle station, like ourselves, who are - Much noticed by the comic poets—— - _B._ Ay, - But then the other sort, say, what of them? - _A._ They are of higher rank, and proud pretensions, - Provincial governors, who claim respect - By sober and grave conduct; and though sprung - From th' very dregs o' th' people, keep aloof, - Affect authority and state and rule, - And pride themselves on manners more severe - Than others, on whose beetling brow there sits - An awful frown, as if they would command - At least a thousand talents—all their boast! - These Nausinicus, you have seen, and judge - My meaning rightly. - _B._ I confess I do. - _A._ Yet they all move about one common centre; - Their occupations and their ends the same, - The sole contention, which shall flatter most. - But, as in human life, some are depress'd, - Whilst others stand erect on Fortune's wheel, - So fares it with these men; while some are raised - To splendid affluence, and wallow in - Luxurious indolence, their fellows starve, - Or live on scraps, and beg a scanty pittance, - To save their wretched lives.—ANON. - - * * * * * - -TIMOCLES. (Book vi. § 32, p. 374.) - - Think you that I can hear the parasite - Abused? believe me, no; I know of none - Of greater worth, more useful to the state. - Whatever act is grateful to a friend, - Who is more ready to stand forth than he? - Are you in love, he'll stretch a point to serve you. - Whate'er you do, he's ready at your call, - To aid and to assist, as 'tis but just, - He thinks, to do such grateful service for - The patron who provides his daily meal. - And then he speaks so warmly of his friend! - You say for this he eats, and drinks scot-free; - Well, and what then? what hero or what god - Would disapprove a friend on such conditions? - But why thus linger out the day, to prove - That parasites are honour'd and esteem'd? - Is't not enough, they claim the same reward - That crowns the victor at the Olympic games, - To be supported at the public charge? - For wheresoe'er they diet at free cost, - That may be justly call'd the Prytaneum.—ANON. - - * * * * * - -ANTIPHANES. (Book vi. § 33, p. 375.) - - If duly weigh'd, this will, I think, be found - The parasite's true state and character, - The ready sharer of your life and fortunes. - It is against his nature to rejoice - At the misfortunes of his friends—his wish - Is to see all successful, and at ease; - He envies not the rich and the luxurious, - But kindly would partake of their excess, - And help them to enjoy their better fortune. - Ever a steady and a candid friend, - Not quarrelsome, morose, or petulant, - And knows to keep his passions in due bounds. - If you are cheerful, he will laugh aloud; - Be amorous, be witty, or what else - Shall suit your humour, he will be so too, - And valiant, if a dinner's the reward.—ANON. - - * * * * * - -ARISTOPHON. (Book vi. § 34, p. 376.) - - If I'm at once forbid to eat or drink, - I'm a Tithymallus or Philippides. - If to drink water only, I'm a frog— - To feed on leaves and vegetable diet, - I am at once a very caterpillar— - Forbid the bath, I quarrel not with filth— - To spend the winter in the open air, - I am a blackbird; if to scorch all day, - And jest beneath the hot meridian sun, - Then I become a grasshopper to please you; - If neither to anoint with fragrant oil, - Or even to behold it. I am dust— - To walk with naked feet at early dawn, - See me a crane; but if forbid at night - To rest myself and sleep, I am transform'd - At once to th' wakeful night owl.—ANON. - -_The same._ - - So gaunt they seem, that famine never made - Of lank Philippides so mere a shade: - Of salted tunny-fish their scanty dole; - Their beverage, like the frog's, a standing pool, - With now and then a cabbage, at the best - The leavings of the caterpillar's feast: - No comb approaches their dishevell'd hair, - To rout the long establish'd myriads there; - On the bare ground their bed, nor do they know - A warmer coverlid than serves the crow: - Flames the meridian sun without a cloud? - They bask like grasshoppers, and chirp as loud: - With oil they never even feast their eyes; - The luxury of stockings they despise, - But bare-foot as the crane still march along, - All night in chorus with the screech-owl's song.—CUMBERLAND. - -_The same._ - - For famishment direct, and empty fare, - I am your Tithymallus, your Philippides, - Close pictured to the life: for water-drinking, - Your very frog. To fret, and feed on leeks, - Or other garden-stuff, your caterpillar - Is a mere fool to me. Would ye have me abjure - All cleansing, all ablution? I'm your man— - The loathsom'st scab alive—nay, filth itself, - Sheer, genuine, unsophisticated filth. - To brave the winter with his nipping cold, - A houseless tenant of the open air, - See in me all the ousel. Is't my business, - In sultry summer's dry and parched season, - To dare the stifling heat, and prate the while - Mocking the noontide blaze? I am at once - The grasshopper: to abhor the mother'd oil? - I am the very dust to lick it up - And blind me to its use: to walk a-mornings - Barefoot? the crane: to sleep no wink? the bat.—BAILEY. - -_The same._ - - In bearing hunger and in eating nothing, - I can assure you, you may reckon me - A Tithymallus or Philippides; - In drinking water I'm a very frog; - In loving thyme and greens—a caterpillar; - In hating Bagnios—a lump of dirt; - In living out of doors all winter-time— - A blackbird; in enduring sultry heat, - And chattering at noon—a grasshopper; - In neither using oil, nor seeing it— - A cloud of dust; in walking up and down - Bare-footed at the dawn of day—a crane; - In sleeping not one single jot—a bat.—WALSH. - - * * * * * - -EUBULUS. (Book vi. § 35, p. 376.) - - He that invented first the scheme of sponging - On other men for dinner, was a sage - Of thorough democratic principles. - But may the wretch who asks a friend or stranger - To dine, and then requests he'll pay his club, - Be sent without a farthing into exile.—WALSH. - - * * * * * - -DIODORUS OF SINOPE. (Book vi. § 36, p. 377.) - - I wish to show how highly dignified - This office of the parasite was held, - How sanction'd by the laws, of origin - Clearly divine; while other useful arts - Are but th' inventions of the human mind, - This stands preeminent the gift of gods, - For Jupiter the friend first practised it. - Whatever door was open to receive him, - Without distinction, whether rich or poor, - He enter'd without bidding; if he saw - The couch well spread, the table well supplied, - It was enough, he ate and drank his fill, - And then retired well satisfied, but paid - No reckoning to his host. Just so do I. - If the door opens, and the board is spread, - I step me in, though an unbidden guest, - Sit down with silent caution, and take care - To give no trouble to the friend that's near me; - When I have eat, and fill'd my skin with wine, - Like Jupiter the friend, I take my leave. - Thus was the office fair and honourable, - As you will freely own, by what succeeds. - Our city, which was ever used to pay - Both worship and respect to Hercules, - When sacrifices were to be prepared, - Chose certain parasites t' officiate, - In honour of the god, but did not make - This choice by lot, nor take the first that offer'd, - But from the higher ranks, and most esteem'd - Of all the citizens, they fix'd on twelve, - Of life and manners irreproachable, - Selected for this purpose. Thus at length - The rich, in imitation of these rites, - Adopted the same custom, chose them out - From th' herd of parasites, such as would suit - Their purpose best, to nourish and protect. - Unluckily, they did not fix upon - The best and most respectable, but on - Such wretches as would grossly flatter them, - Ready to say or swear to anything; - And should their patrons puff their fetid breath, - Tainted with onions, or stale horseradish, - Full in their faces, they would call't a breeze - From new-born violets, or sweet-scented roses; - And if still fouler air came from them, 'twas - A most delicious perfume, and inquiries - From whence it was procured.—Such practices - Have brought disgrace upon the name and office, - And what was honest and respectable - Is now become disgraceful and ignoble.—ANON. - -_The same._ - - I'd have you better know this trade of ours: - 'Tis a profession, sirs, to ravish admiration: - Its nursing-father is the Law; its birth - Derives from heaven. All other trades bear stamp - Of frail humanity upon them, mix'd, - I grant, with show of wisdom—but your parasite - Is sprung from Jove: and tell me, who in heaven - Is Jove's compeer? 'Tis he that under name - Of Philian, enters ev'ry mansion—own it - Who will, gentle or simple, prince or artisan: - Be't room of state or poverty's mean hovel, - He stands upon no points:—the couch is spread, - The table furnish'd—on't a goodly show - Of tempting dishes: what should he ask more? - He drops into a graceful attitude, - Calls like a lord about him, gorges greedily - The daintiest dish, washes it down with wine, - Then bilks his club, and quietly walks home. - I too am pieced with him in this respect, - And by the god my prudent course is fashion'd. - Is there a gala-day, and feast on foot, - With open door that offers invitation? - In walk I, silence for my only usher: - I fall into a chair with sweet composure, - (Why should my neighbour's peace be marr'd by noise?) - I dip my finger in whate'er's before me, - And having feasted ev'ry appetite - Up to a surfeit, I walk home with purse - Untouch'd—hath not a god done so before me?—MITCHELL. - - * * * * * - -ANTIPHANES. (Book vi. § 71, p. 404.) - - _A._ You say you've pass'd much of your time in Cyprus. - _B._ All; for the war prevented my departure. - _A._ In what place chiefly, may I ask? - _B._ In Paphos; - Where I saw elegance in such perfection, - As almost mocks belief. - _A._ Of what kind, pray you? - _B._ Take this for one—The monarch, when he sups, - Is fann'd by living doves. - _A._ You make me curious - How this is to be done; all other questions - I will put by to be resolved in this. - _B._ There is a juice drawn from a Syrian tree, - To which your dove instinctively is wedded - With a most loving appetite; with this - The king anoints his temples, and the odour - No sooner captivates the silly birds, - Than straight they flutter round him, nay, would fly - A bolder pitch, so strong a love-charm draws them, - And perch, O horror! on his sacred crown, - If that such profanation were permitted - Of the bystanders, who, with reverend care, - Fright them away, till thus, retreating now, - And now advancing, they keep such a coil - With their broad vans, and beat the lazy air - Into so quick a stir, that in the conflict - His royal lungs are comfortably cool'd, - And thus he sups as Paphian monarchs should.—CUMBERLAND. - - * * * * * - -ALEXIS. (Book vi. § 72, p. 405.) - - I sigh'd for ease, and, weary of my lot, - Wish'd to exchange it: in this mood I stroll'd - Up to the citadel three several days; - And there I found a bevy of preceptors - For my new system, thirty in a group; - All with one voice prepared to tutor me— - Eat, drink, and revel in the joys of love! - For pleasure is the wise man's sovereign good.—CUMBERLAND. - - * * * * * - -ANTIPHANES. - -(Book vi. § 73, p. 405; § 33, p. 375; and § 35, p. 376.) - - What art, vocation, trade or mystery, - Can match with your fine Parasite?—The Painter? - He! a mere dauber: a vile drudge the Farmer: - Their business is to labour, ours to laugh, - To jeer, to quibble, faith, Sirs! and to drink, - Aye, and to drink lustily. Is not this rare? - 'Tis life, my life at least: the first of pleasures - Were to be rich myself; but next to this - I hold it best to be a Parasite, - And feed upon the rich. Now mark me right! - Set down my virtues one by one: Imprimis. - Good-will to all men—would they were all rich, - So might I gull them all: malice to none; - I envy no man's fortune, all I wish - Is but to share it: would you have a friend, - A gallant steady friend? I am your man: - No striker I, no swaggerer, no defamer, - But one to bear all these and still forbear: - If you insult, I laugh, unruffled, merry, - Invincibly good-humour'd still I laugh: - A stout good soldier I, valorous to a fault, - When once my stomach's up and supper served: - You know my humour, not one spark of pride, - Such and the same for ever to my friends: - If cudgell'd, molten iron to the hammer - Is not so malleable; but if I cudgel, - Bold as the thunder: is one to be blinded? - I am the lightning's flash: to be puff'd up? - I am the wind to blow him to the bursting: - Choked, strangled? I can do 't and save a halter: - Would you break down his doors? behold an earthquake: - Open and enter them? a battering-ram: - Will you sit down to supper? I'm your guest, - Your very _Fly_ to enter without bidding: - Would you move off? you'll move a well as soon: - I'm for all work, and though the job were stabbing, - Betraying, false-accusing, only say, - Do this! and it is done: I stick at nothing; - They call me Thunder-bolt for my despatch; - Friend of my friends am I: let actions speak me; - I'm much too modest to commend myself.—CUMBERLAND. - - * * * * * - -PHERECRATES. (Book vi. §§ 96, 97, pp. 423, 424.) - - The days of Plutus were the days of gold; - The season of high feeding, and good cheer: - Rivers of goodly beef and brewis ran - Boiling and bubbling through the streaming streets, - With islands of fat dumplings, cut in sops - And slippery gobbets, moulded into mouthfuls, - That dead men might have swallow'd; floating tripes, - And fleets of sausages, in luscious morsels, - Stuck to the banks like oysters: here and there, - For relishers, a salt-fish season'd high - Swam down the savoury tide: when soon behold! - The portly gammon, sailing in full state - Upon his smoking platter, heaves in sight, - Encompass'd with his bandoliers like guards, - And convoy'd by huge bowls of frumenty, - That with their generous odours scent the air. - —You stagger me to tell of these good days, - And yet to live with us on our hard fare, - When death's a deed as easy as to drink. - If your mouth waters now, what had it done, - Could you have seen our delicate fine thrushes - Hot from the spit, with myrtle-berries cramm'd, - And larded well with celandine and parsley, - Bob at your hungry lips, crying—Come eat me! - Nor was this all; for pendent over-head - The fairest choicest fruits in clusters hung; - Girls too, young girls just budding into bloom, - Clad in transparent vests, stood near at hand - To serve us with fresh roses, and full cups - Of rich and fragrant wine, of which one glass - No sooner was despatch'd, than straight behold! - Two goblets, fresh and sparkling as the first, - Provoked us to repeat the increasing draught. - Away then with your ploughs, we need them not, - Your scythes, your sickles, and your pruning-hooks! - Away with all your trumpery at once! - Seed-time and harvest-home and vintage wakes— - Your holidays are nothing worth to us. - Our rivers roll with luxury, our vats - O'erflow with nectar, which providing Jove - Showers down by cataracts; the very gutters - From our house-tops spout wine, vast forests wave, - Whose very leaves drop fatness, smoking viands - Like mountains rise.—All nature's one great feast.—CUMBERLAND. - - * * * * * - -PHILEMON. (Book vii. § 32, p. 453.) - - How strong is my desire 'fore earth and heaven, - To tell how daintily I cook'd his dinner - 'Gainst his return! By all Athena's owls! - 'Tis no unpleasant thing to hit the mark - On all occasions. What a fish had I— - And ah! how nicely fried! Not all bedevill'd - With cheese, or brown'd atop, but though well done, - Looking alive, in its rare beauty dress'd. - With skill so exquisite the fire I temper'd, - It seem'd a joke to say that it was cook'd. - And then, just fancy now you see a hen - Gobbling a morsel much too big to swallow; - With bill uplifted round and round she runs - Half-choking; while the rest are at her heels - Clucking for shares. Just so 'twas with my soldiers; - The first who touch'd the dish upstarted he - Whirling round in a circle like the hen, - Eating and running; but his jolly comrades, - Each a fish worshipper, soon join'd the dance, - Laughing and shouting, snatching some a bit, - Some missing, till like smoke the whole had vanish'd. - Yet were they merely mud-fed river dabs: - But had some splendid scaros graced my pan, - Or Attic glaucisk, or, O saviour Zeus! - Kapros from Argos, or the conger-eel, - Which old Poseidon exports to Olympus, - To be the food of gods, why then my guests - Had rivall'd those above. I have, in fact, - The power to lavish immortality - On whom I please, or, by my potent art, - To raise the dead, if they but snuff my dishes!—J. A. ST. JOHN. - - * * * * * - -HEGESIPPUS. (Book vii. § 36, p. 455.) - - _A._ I know it, my good friend, much has been said, - And many books been written, on the art - Of cookery; but tell me something new, - Something above the common, nor disturb - My brain with what I've heard so oft before. - _B._ Peace, and attend, you shall be satisfied— - For I have raised myself, by due degrees, - To the perfection of the art; nor have - I pass'd the last two years, since I have worn - The apron, with so little profit, but - Have given my mind to study all its parts, - T' apply that knowledge to its proper use; - So as to mark the different sorts of herbs; - By proper seas'ning, to give fish the best - And highest relish; and of lentils too, - To note the several sorts. But to the point: - When I am call'd to serve a funeral supper, - The mourners just return'd, silent and sad, - Clothed in funereal habits—I but raise - The cover of my pot, and every face - Assumes a smile, the tears are wash'd away; - Charm'd with the grateful flavour, they believe - They are invited to a wedding feast—— - _A._ What, and give such effect, from a poor dish - Of miserable fish, and lentils?—— - _B._ Ay; - But this the prelude only, not worth noting; - Let me but have the necessary means, - A kitchen amply stored, and you shall see, - That, like enchantment, I will spread around - A charm as powerful as the siren's voice; - That not a creature shall have power to move - Beyond the circle, forcibly detain'd - By the delicious odour; and should one - Attempt to draw yet nearer, he will stand - Fix'd like a statue, with his mouth wide open, - Inhaling with each breeze the precious steam, - Silent and motionless; till some good friend, - In pity to his fate, shall stop his nostrils, - And drag him thence by force—— - _A._ You are indeed - A master of the art—— - _B._ You know not yet - The worth of him you speak to—look on those - Whom you see seated round, not one of them - But would his fortune risk to make me his.—ANON. - - * * * * * - -DIPHILUS. (Book vii. § 39, p. 458.) - - 'Tis not my custom to engage myself, - Till first I know how I'm to be employ'd, - And whether plenty is to crown the board. - I first inquire by whom the feast is given, - Who are the guests, and what the kind of fare; - For you must know I keep a register - Of different ranks, that I may judge at once - Whom to refuse, and where to offer service. - For instance now, with the seafaring tribe. - A captain just escaped from the rough sea, - Who, fearing shipwreck, cut away his mast, - Unshipp'd his rudder, or was forced to throw - Part of his loading overboard, now comes - To sacrifice on his arrival; him - I cautiously avoid: and reason good; - No credit can be gain'd by serving him, - For he does nothing for the sake of pleasure, - But merely to comply with custom; then - His habits are so economical, - He calculates beforehand the expense. - And makes a nice division of the whole - Between himself and his ship's company, - So that each person eats but of his own. - Another, just three days arrived in port, - Without or wounded mast or shatter'd sail, - With a rich cargo from Byzantium; - He reckons on his ten or twelve per cent. - Clear profit of adventure, is all joy, - All life, all spirits, chuckles o'er his gain, - And looks abroad, like a true sailor, for - Some kind and tender-hearted wench, to share - His happy fortunes, and is soon supplied - By the vile pimps that ply about the port. - This is the man for me; him I accost, - Hang on his steps, and whisper in his ear, - "Jove the preserver," nor withdraw my suit, - Till he has fairly fix'd me in his service. - This is my practice.—If I see some youth - Up to the ears in love, who spends his time - In prodigality and wild expense, - Him I make sure of.—But the cautious man, - Who calls a meeting at a joint expense, - Collects the symbols, and deposits them - Safe in his earthen pot; he may call loud, - And pull my robe, he'll not be heard, I pay - No heed to such mean wretches, for no gain - But blows can be obtain'd by serving them; - Though you work hard to please them night and day, - If you presume to ask such fellow for - The wages you have earn'd, he frowns, and cries, - "Bring me the pot, you varlet;" then bawls out, - "The lentils wanted vinegar;"—again - Demand your money, "Wretch," he loudly cries, - "Be silent, or I'll make you an example - For future cooks to mend their manners by." - More I could tell, but I have said enough. - _B._ You need not fear the service I require, - 'Tis for a set of free and easy girls, - Who live hard by, and wish to celebrate - Gaily the feast of their beloved Adonis. - She who invites is a right merry lass, - And nothing will be spared: therefore be quick, - Tuck up your robe, and come away with me.—ANON. - - * * * * * - -ALEXIS. (Book viii. § 15, p. 532.) - - Talk not to me of schools and trim academies, - Of music or sage meetings held at Pylus— - I'll hear no more of them: mere sugar'd words - Which melt as you pronounce them. Fill your cup - And pledge your neighbour in a flowing bumper. - This sums my doctrine whole: cocker your genius— - Feast it with high delights, and mark it be not - Too sad—I know no pleasure but the belly; - 'Tis kin, 'tis genealogy to me: - I own no other sire nor lady-mother. - For virtue—'tis a cheat: your embassies— - Mere toys: office and army sway—boy's rattles. - They are a sound—a dream—an empty bubble; - Our fated day is fix'd, and who may cheat it? - Nought rests in perpetuity; nor may we - Call aught our own, save what the belly gives - A local habitation: for the rest— - What's Codrus? dust. What Pericles? a clod. - And noble Cymon?—tut, my feet walk over him.—MITCHELL. - - * * * * * - -MACHON. (Book viii. § 26, p. 538.) - - Of all fish-eaters - None sure excell'd the lyric bard Philoxenus. - 'Twas a prodigious twist! At Syracuse - Fate threw him on the fish call'd "Many-feet." - He purchased it and drest it; and the whole, - Bate me the head, form'd but a single swallow. - A crudity ensued—the doctor came, - And the first glance inform'd him things went wrong. - And "Friend," quoth he, "if thou hast aught to set - In order, to it straight;—pass but seven hours, - And thou and life must take a long farewell." - "I've nought to do," replied the bard: "all's right - And tight about me—nothing's in confusion— - Thanks to the gods! I leave a stock behind me - Of healthy dithyrambics, fully form'd, - A credit to their years;—not one among them - Without a graceful chaplet on his head:— - These to the Muses' keeping I bequeath, - (We long were fellow-nurslings,) and with them - Be Bacchus and fair Venus in commission.— - Thus far, Sir, for my testament:—for respite, - I look not for it, mark, at Charon's hand, - (Take me, I would be understood to mean - Timotheus' Charon,—him in the Niobe:) - I hear his voice this moment—"Hip! halloo! - To ship, to ship," he cries: the swarthy Destinies - (And who must not attend their solemn bidding?) - Unite their voices.—I were loth, howe'er, - To troop with less than all my gear about me;— - Good doctor, be my helper then to what - Remains of that same blessed Many-feet!—MITCHELL. - - * * * * * - -PHŒNIX. (Book viii. § 59, p. 566.) - - Lords and ladies, for your ear, - We have a petitioner. - Name and lineage would you know?— - 'Tis Apollo's child, the crow; - Waiting till your hands dispense - Gift of barley, bread or pence. - Be it but a lump of salt; - His is not the mouth to halt. - Nought that's proffer'd he denies; - Long experience makes him wise. - Who to-day gives salt, he knows, - Next day fig or honey throws.— - Open, open gate and door: - Mark! the moment we implore, - Comes the daughter of the squire, - With such figs as wake desire.— - Maiden, for this favour done - May thy fortunes, as they run, - Ever brighten—be thy spouse - Rich and of a noble house; - May thy sire in aged ease - Nurse a boy who calls thee mother: - And his grandam on her knees - Rock a girl who calls him brother;— - Kept as bride in reservation - For some favour'd near relation.— - But enough now: I must tread - Where my feet and eyes are led; - Dropping at each door a strain, - Let me lose my suit or gain. - Then search, worthy gentles, the cupboard's close nook: - To the lord, and still more to the lady we look: - Custom warrants the suit—let it still then bear sway; - And your crow, as in duty most bounden, shall pray.—MITCHELL. - -_The same._ - - Good people, a handful of barley bestow - On the bearers about of the sable crow— - Apollo's daughter she— - But if the barley-heap wax low, - Still kindly let your bounty flow, - And of the yellow grains that grow - On the wheaten stalk be free. - Or a well-kneaded loaf or an obolos give, - Or what you will, for the crow must live. - If the gods have been bountiful to you to-day, - Oh, say not to her for whom we sing, - Say not, we implore you, nay, - To the bird of the cloudy wing. - A grain of salt will please her well, - And whoso this day that bestows, - May next day give (for who can tell?) - A comb from which the honey flows. - But come, come, what need we say more? - Open the door, boy, open the door, - For Plutus has heard our prayers. - And see, through the porch, a damsel, as sweet - As the winds that play round the flowery feet - Of Ida, comes the crow to meet, - And a basket of figs she bears. - Oh, may this maiden happy be, - And from care and sorrow free; - Let her all good fortune find, - And a husband rich and kind. - And when her parents have grown old, - Let her in her father's arms - Place a boy as fair as she, - With the ringlets all of gold, - And, upon her mother's knee, - A maiden deck'd with all her charms. - But I from house to house must go, - And wherever my eyes by my feet are borne, - To the muse at night and morn - For those who do or don't bestow, - The mellow words of song shall flow. - Come then, good folks, your plenty share; - O give, my prince! and maiden fair, - Be bountiful to-day. - Sooth, custom bids ye all to throw - Whole handfulls to the begging crow; - At least give something; say not, No, - And we will go our way.—J. A. ST. JOHN. - - * * * * * - -CLEOBULUS. (Book viii. § 60, p. 567.) - - The swallow is come, and with her brings - A year with plenty overflowing; - Freely its rich gifts bestowing, - The loveliest of lovely springs. - She is come, she is come, - To her sunny home; - And white is her breast as a beam of light, - But her back and her wings are as black as night. - Then bring forth your store, - Bring it out to the door, - A mass of figs, or a stoop of wine, - Cheese, or meal, or what you will, - Whate'er it be we'll not take it ill: - Even an egg will not come amiss, - For the swallow's not nice - When she wishes to dine. - Come, what shall we have? Say, what shall it be? - For we will not go, - Though time doth flee, - Till thou answerest Yes, or answerest No. - But if thou art churlish we'll break down the gate, - And thy pretty wife we'll bear away; - She is small, and of no great weight. - Open, open, then we say. - Not old men, but boys are we, - And the swallow says, "Open to me."—J. A. ST. JOHN. - -_The same._ - - The swallow, the swallow has burst on the sight, - He brings us gay seasons of vernal delight; - His back it is sable, his belly is white. - Can your pantry nought spare, - That his palate may please, - A fig—or a pear— - Or a slice of rich cheese? - Mark, he bars all delay: - At a word, my friend, say, - Is it yes,—is it nay? - Do we go?—do we stay?— - One gift and we're gone: - Refuse, and anon - On your gate and your door - All our fury we pour. - Or our strength shall be tried - On your sweet little bride: - From her seat we will tear her; - From her home we will bear her: - She is light, and will ask - But small hands to the task.— - Let your bounty then lift - A small aid to our mirth; - And whatever the gift, - Let its size speak its worth. - The swallow, the swallow - Upon you doth wait: - An almsman and suppliant - He stands at your gate: - Set open, set open - Your gate and your door; - Neither giants nor grey-beards,— - We your bounty implore.—MITCHELL. - -_The same._ - - The swallow's come, winging - His way to us here! - Fair hours is he bringing, - And a happy new year! - White and black - Are his belly and back. - Give him welcome once more, - With figs from your store, - With wine in its flasket, - And cheese in its basket, - And eggs,—ay, and wheat if we ask it. - Shall we go or receive? yes, we'll go, if you'll give; - But, if you refuse us, we never will leave. - We'll tear up the door, - And the lintel and floor; - And your wife, if you still demur— - She is little and light—we will come to-night - And run away e'en with her. - But if you will grant - The presents we want, - Great good shall come of it, - And plenty of profit! - Come, throw open free - Your doors to the swallow! - Your children are we, - Not old beggars, who follow.—E. B. C. - - * * * * * - -EUPHRON. (Book ix. § 21, p. 595.) - - Carian! time well thy ambidextrous part, - Nor always filch. It was but yesterday, - Blundering, they nearly caught thee in the fact; - None of thy balls had livers, and the guests, - In horror, pierced their airy emptiness. - Not even the brains were there, thou brainless hound! - If thou art hired among the middling class, - Who pay thee freely, be thou honourable! - But for this day, where now we go to cook, - E'en cut the master's throat for all I care; - "A word to th' wise," and show thyself my scholar! - There thou may'st filch and revel; all may yield - Some secret profit to thy sharking hand. - 'Tis an old miser gives a sordid dinner, - And weeps o'er every sparing dish at table; - Then if I do not find thou dost devour - All thou canst touch, e'en to the very coals, - I will disown thee! Lo! old Skin-flint comes; - In his dry eyes what parsimony stares!—D'ISRAELI. - - * * * * * - -SOSIPATER. (Book ix. § 22, p. 595.) - - _A._ If you consider well, my Demylus, - Our art is neither low nor despicable; - But since each rude and untaught blockhead dares - Present himself as cook profess'd, the art - Has sunk in estimation, nor is held - In that respect and honour as of old.— - Imagine to yourself a cook indeed, - Versed from his infancy in all the arts - And mysteries of his trade; a person, too, - Of shining talents, well instructed in - The theory and practice of his art; - From such a one you will be taught to prize - And value as you ought, this first of arts. - There are but three of any character - Now living: Boidion is one, and then - Chariades, and, to crown all, myself; - The rest, depend upon it, are beneath - Your notice. - _B._ How is that? - _A._ Believe me, truth; - We three are the supporters of the school - Of Sicyon; he, indeed, was prince of cooks, - And as a skill'd professor, taught us first - The motion of the stars, and the whole scheme - And science of astrology; he then - Inform'd us of the rules of architecture, - And next instructed us in physics, and - The laws of motion, and th' inventions rare - Of natural philosophy; this done, - He lectured in the military art. - Having obtain'd this previous knowledge, he - Began to lead us to the elements - Of cookery. - _B._ Can what you say be truth, - Or do you jest? - _A._ Most certainly 'tis true; - And while the boy is absent at the market, - I will just touch upon the subject, which, - As time shall serve hereafter, we may treat - More largely at our ease. - _B._ Apollo, lend - Thy kind assistance, for I've much to hear. - _A._ First, then, a perfect and accomplish'd cook - Should be well skill'd in meteorology; - Should know the motions of the stars, both when - They rise, and when again they set; and how - The planets move within their several orbits; - Of the sun's course, when he prolongs the day, - Or sets at early hour, and brings in night; - His place i' the Zodiac; for as these revolve - All aliments are savour'd, or to please - And gratify the taste, or to offend - And pall the appetite: he who knows this - Has but to mind the season of the year, - And he may decorate his table with - The choicest viands, of the highest relish. - But he who, ignorant of this, pretends - To give directions for a feast, must fail. - Perhaps it may excite your wonder, how - The rules of architecture should improve - The art of cookery? - _B._ I own it does. - _A._ I will convince you, then. You must agree, - That 'tis a most important point to have - The chimney fix'd just in its proper place; - That light be well diffused throughout the kitchen; - That you may see how the wind blows, and how - The smoke inclines, which, as it leans to this - Or t' other quarter, a good cook knows well - To take advantage of the circumstance, - And make it favourable to his art. - Then military tactics have their use; - And this the learn'd professor knows, and like - A prudent general, marshals out his force - In proper files, for order governs all; - He sees each dish arranged upon the board - With due decorum, in its proper place, - And borne from thence in the same order, too; - No hurry, no confusion; his quick eye - Discovers at a glance if all is right; - Knows how to suit the taste of every guest, - If such a dish should quickly be removed, - And such another occupy its place. - To one serves up his food quite smoking hot, - And to another moderately warm, - Then to a third quite cold, but all in order, - And at the moment, as he gives the word. - This knowledge is derived, as you perceive, - From strict attention to the rules of art - And martial discipline.—Would you know more? - _B._ I am quite satisfied, and so farewell.—ANON. - -_The same._ - - Such lore, he said, was requisite - For him who _thought_ beside his spit; - And undeterr'd by noise or heat, - Could calmly con each new receipt: - _Star knowledge_ first, for _meats_ are found - With rolling months to go the round; - And, as the sunshine's short or long, - Yield flavours exquisite or strong: - _Fishes_, 'tis known, as seasons vary, - Are delicate, or quite 'contrary;' - The tribes of _air_, like those of fin, - Change with each sign the sun goes in: - So that who only knows _what_ cheer, - Not when to buy's no cook, 'tis clear. - A cook who would his kitchen show, - Must also architecture know; - And see, howe'er it blows without, - His fire, like Vesta's, ne'er goes out; - Nor soot unsightly smudge the dish, - And spoil the _vol au vent_, or fish. - Nor only to the chimney looks - Our true Mageiros, king of cooks; - Beside the chimney, that his eye - May clearly view the day's supply, - He opes his window, in that spot - Where Sol peeps in, to show what's what: - The range, the dresser, ceiling, floor, - What cupboard, shelves, and where the door - Are his to plan; and if he be - The man I mean, to each he'll see. - Lastly, to marshal in array - The long-drawn line of man and tray: - The light-arm'd first, who nimbly bear - Their glittering _lances_ through the air; - And then the hoplitic troop to goad, - Who bend beneath their _chargers'_ load, - And, empty dishes ta'en away, - Place solid flank for new assay; - While heavy tables creak and groan - Under the χῶρος λοπάδων. - All this demands such skill, as wields - The veteran chief of hard-won fields! - Who rules the roast might rule the seas, - Or _baste_ his foes with equal ease; - And cooks who're equal to a _rout_, - Might take a town, or storm redout.—W. J. B. - -_The same._ - - _Cook._ Our art is not entirely despicable, - If you examine it, good Demylus; - But the pursuit has been run down, and all - Almost, however stupid, say they're cooks; - And by such cheats as these the art is ruin'd. - For, if you take a veritable cook, - Well brought up to his business from a boy, - And skilful in the properties of things, - And knowing all the usual sciences; - Then the affair will seem quite different. - We are the only three remaining ones— - Chariades, and Bœdion, and I. - A fico for the rest! - _Gent._ What's that you say? - _Cook._ What, _I_? 'Tis we that keep up Sicon's school, - Who was the head and founder of the art. - He used to teach us first of all astronomy; - Next after that directly, architecture; - Confining all he said to natural science. - Then, to conclude, he lectured upon tactics. - All this he made us learn before the art. - _Gent._ Dear sir, d'ye mean to worry me to death? - _Cook._ No; while the slave is coming back from market, - I'll rouse your curiosity a little - Upon the subject, that we thus may seize - This most convenient time for conversation. - _Gent._ By Phœbus, but you'll find it a hard matter! - _Cook._ Listen, good sir. Firstly, the cook must know - "Astronomy,"—the settings and the risings - Of all the stars, and when the sun comes back - Both to the longest and the shortest day, - And through what constellations he is passing. - For nearly every kind of meat and food - Deceives, they say, a varying gout within it - During the revolution of the system. - So he that knows all this, will see the season, - And use each article just as he ought; - But he that does not, will be justly thump'd. - Again, perhaps, you wonder as to "architecture," - How it can aid the art of cookery? - _Gent._ I know it. 'Tis most strange. - _Cook._ Yet I'll explain it. - To plan the kitchen rightly and receive - As much light as you want, and see from whence - The draught is, does good service in the business. - The driving of the smoke, now here, now there, - Makes a material difference when you're boiling. - Why should I, then, go on to prove that "tactics" - Are needful to the Cook? Good order's good - In every station and in every art; - In ours, it almost is the leading point. - The serving up, and the removing all things - In order, and the seeing when's the time - Either to introduce them quick or slowly, - And how the guests may feel inclined for eating, - And, as regards the dishes too, themselves, - When is the proper time to serve some hot, - Some warm, some cooling, some completely cold, - Is all discuss'd in the Tactician's science. - _Gent._ Then, as you've pointed out to me what's needful, - Go, get you gone, and rest yourself a bit.—ANON. - - * * * * * - -ALEXIS. (Book ix. § 23, p. 596.) - - _A._ You surely must confess that, in most arts, - The pleasure that results from the perfection - Is not enjoy'd by him alone, whose mind - The rich invention plann'd, or by whose hands - 'Tis fashion'd into shape; but they who use it - Perhaps partake a larger portion still. - _B._ As I'm a stranger, pray inform me how? - _A._ For instance, to prepare a sumptuous feast, - We must provide a tolerable cook; - His work once done, his function's at an end. - Then, if the guests for whom it is prepared - Come at the proper moment, all is well, - And they enjoy a most delicious treat. - If they delay, the dishes are all cold, - And must be warm'd again; or what has been - Kept back, is now too hastily despatch'd, - And is served up ill dress'd, defrauding thus - The act itself of its due merit.—ANON. - - * * * * * - -EUPHRON. (Book ix. § 24, p. 597.) - - I have had many pupils in my time, - But you, my Lycus, far exceed them all - In clear and solid sense, and piercing judgment. - Young as you are, with only ten months' study, - I send you forth into the world, a cook, - Complete and perfect in the rules of art. - Agis of Rhodes alone knew how to broil - A fish in due perfection; Nereus, too, - Of Chios, for stew'd congers had no equal; - For from his hands, it was a dish for th' gods. - Then for _white thrion_, no one could exceed - Chariades of Athens; for black broth, - Th' invention and perfection's justly due - To Lamprias alone; while Aponètus - Was held unrivall'd for his sausages. - For lentils, too, Euthynus beat the world; - And Aristion above all the rest - Knew how to suit each guest, with the same dish - Served up in various forms, at those repasts - Where each man paid his share to deck the board.— - After the ancient Sophists, these alone - Were justly deem'd the seven wise men of Greece.—ANON. - - * * * * * - -STRATO. (Book ix. § 29, p. 601.) - - I've harbour'd a he-sphinx and not a cook, - For, by the gods! he talk'd to me in riddles, - And coin'd new words that pose me to interpret. - No sooner had he enter'd on his office, - Than eyeing me from head to foot, he cries— - "How many mortals hast thou bid to supper?" - Mortals! quoth I, what tell you me of mortals? - Let Jove decide on their mortality; - You're crazy sure! none by that name are bidden. - "No table usher? no one to officiate - As master of the courses?"—No such person; - Moschion and Niceratus and Philinus, - These are my guests and friends, and amongst these - You'll find no table-decker, as I take it. - "Gods! is it possible?" cried he;—Most certain, - I patiently replied: he swell'd and huff'd, - As if, forsooth! I'd done him heinous wrong, - And robb'd him of his proper dignity; - Ridiculous conceit!—"What offering mak'st thou - To Erysichthon?" he demanded: None— - "Shall not the wide-horn'd ox be fell'd?" cries he: - I sacrifice no ox—"Nor yet a wether?" - Not I, by Jove! a simple sheep perhaps: - "And what's a wether but a sheep?" cries he. - I'm a plain man, my friend, and therefore speak - Plain language:—"What! I speak as Homer does; - And sure a cook may use like privilege - And more than a blind poet."—Not with me; - I'll have no kitchen-Homers in my house! - So pray discharge yourself!—This said, we parted.—CUMBERLAND. - - * * * * * - -ANTHIPPUS. (Book ix. § 68, p. 637.) - - I like to see the faces of my guests, - To feed them as their age and station claim. - My kitchen changes, as my guests inspire - The various spectacle; for lovers now, - Philosophers, and now for financiers, - If my young royster be a mettled spark, - Who melts an acre in a savoury dish - To charm his mistress, scuttle-fish and crabs, - And all the shelly race, with mixture due - Of cordials filter'd, exquisitely rich. - For such a host, my friend! expends much more - In oil than cotton; solely studying love! - To a philosopher, that animal, - Voracious, solid ham and bulky feet; - But to the financier, with costly niceness, - Glociscus rare, or rarity more rare. - Insensible the palate of old age, - More difficult than the soft lips of youth - To move, I put much mustard in their dish; - With quickening sauces make their stupor keen, - And lash the lazy blood that creeps within.—D'ISRAELI. - - * * * * * - -DIONYSIUS. (Book ix. § 69, p. 638.) - - "Know then, the Cook, a dinner that's bespoke - Aspiring to prepare, with prescient zeal - Should know the tastes and humours of the guests; - For if he drudges through the common work, - Thoughtless of manner, careless what the place - And seasons claim, and what the favouring hour - Auspicious to his genius may present, - Why, standing 'midst the multitude of men, - Call we this plodding _fricasseer_ a Cook? - Oh, differing far! and one is not the other! - We call indeed the _general_ of an army - Him who is charged to lead it to the war; - But the true general is the man whose mind, - Mastering events, anticipates, combines; - Else he is but a _leader_ to his men! - With our profession thus: the first who comes - May with a humble toil, or slice, or chop, - Prepare the ingredients, and around the fire - Obsequious, him I call a fricasseer! - But ah! the cook a brighter glory crowns! - Well skill'd is he to know the place, the hour, - Him who invites, and him who is invited, - What fish in season makes the market rich, - A choice delicious rarity! I know - That all, we always find; but always all, - Charms not the palate, critically fine. - Archestratus, in culinary lore - Deep for his time, in this more learned age - Is wanting; and full oft he surely talks - Of what he never ate. Suspect his page, - Nor load thy genius with a barren precept. - Look not in books for what some idle sage - So idly raved; for cookery is an art - Comporting ill with rhetoric; 'tis an art - Still changing, and of momentary triumph! - Know on thyself thy genius must depend. - All books of cookery, all helps of art, - All critic learning, all commenting notes, - Are vain, if, void of genius, thou wouldst cook!" - The culinary sage thus spoke; his friend - Demands, "Where is the ideal cook thou paint'st?" - "Lo, I the man!" the savouring sage replied. - "Now be thine eyes the witness of my art! - This tunny drest, so odorous shall steam, - The spicy sweetness so shall steal thy sense, - That thou in a delicious reverie - Shalt slumber heavenly o'er the Attic dish!"—D'ISRAELI. - -_The same._ - - _A._ The wretch on whom you lavish so much praise, - I swear, by all the gods, but ill deserves it— - The true professor of the art should strive - To gratify the taste of every guest; - For if he merely furnishes the table, - Sees all the dishes properly disposed, - And thinks, having done this, he has discharged - His office, he's mistaken, and deserves - To be consider'd only as a drudge, - A kitchen-drudge, without or art or skill, - And differs widely from a cook indeed, - A master of his trade.—He bears the name - Of General, 'tis true, who heads the army; - But he whose comprehensive mind surveys - The whole, who knows to turn each circumstance - Of time, and place, and action, to advantage,— - Foresees what difficulties may occur, - And how to conquer them,—this is the man - Who should be call'd the general; the other - The mere conductor of the troops, no more: - So in our art it is an easy thing - To boil, to roast, to stew, to fricassee, - To blow the bellows, or to stir the fire; - But a professor of the art regards - The time, the place, th' inviter, and the guest; - And when the market is well stored with fish, - Knows to select, and to prefer such only - As are in proper season, and, in short, - Omits no knowledge that may justly lead - To the perfection of his art. 'Tis true, - Archestratus has written on the subject, - And is allow'd by many to have left - Most choice receipts, and rare inventions - Useful and pleasing; yet in many things - He was profoundly ignorant, and speaks - Upon report, without substantial proof - Or knowledge of his own. We must not trust, - Nor give our faith to loose conjectures thus; - For in our art we only can depend - On actual practice and experiment. - Having no fix'd and settled laws by which - We may be govern'd, we must frame our own, - As time and opportunity may serve, - Which if we do not well improve, the art - Itself must suffer by our negligence. - _B._ You are indeed a most renown'd professor; - But still you have omitted to point out - The properties of that most skilful cook - Who furnish'd splendid feasts with so much ease. - _A._ Give but the word, and you shall see me dress - A _thrion_ in such style! and other dainties - To furnish out a full and rich repast, - That you may easily conceive the rest; - Nay, you will think yourself in Attica, - From the sweet fragrance, and delicious taste; - And then the whole so various, and well-dress'd, - You shall be puzzled where to fix your choice, - From the stored viands of so rich a board.—ANON. - - * * * * * - -MNESIMACHUS. (Book x. § 18, p. 663.) - - Dost know whom thou'rt to sup with, friend?—I'll tell thee; - With gladiators, not with peaceful guests; - Instead of knives we're arm'd with naked swords, - And swallow firebrands in the place of food: - Daggers of Crete are served us for confections, - And for a plate of pease a fricassee - Of shatter'd spears: the cushions we repose on - Are shields and breastplates, at our feet a pile - Of slings and arrows, and our foreheads wreath'd - With military ensigns, not with myrtle.—CUMBERLAND. - -_The same._ - - Know'st thou with whom thou hast to deal? - On sharpen'd swords we make our meal; - The dripping torch, snapdragon-wise, - Our burning beverage supplies; - And Cretic shafts, as sweetmeats stored, - Form the dessert upon our board, - With tid-bits of split javelin: - Pillow'd on breastplates we recline; - Strew'd at our feet are slings and bows, - And crown'd with catapults our brows.—WRANGHAM. - -_The same._ - - Herken my word: wote thou, leve brother min, - Thou shulde in certaine thys daie wyth us din. - Bright swerdes and eke browne our vittaile been; - Torches we glot for sowle, that fyerie bren. - Eftsone the page doth sette upon our bord, - Yfette fro Crete, kene arwes long and broad; - No fetches do we ete, but speres shente, - That gadred ben fro blood ydrenched bente. - The silver targe, and perced habergeon, - Been that, whan sonne is set, we lig upon. - On bowes reste our fete whan that we slepe, - With katapultes crownde, so heie hem clepe.—W. W. - - * * * * * - -ALCÆUS. (Book x. § 35, p. 679.) - - To be bow'd by grief is folly; - Nought is gain'd by melancholy; - Better than the pain of thinking - Is to steep the sense in drinking.—BLAND. - - * * * * * - -ALEXIS. (Book x. § 71, p. 709.) - - _A._ A thing exists which nor immortal is, - Nor mortal, but to both belongs, and lives - As neither god nor man does. Every day - 'Tis born anew and dies. No eye can see it, - And yet to all 'tis known. - _B._ A plague upon you! - You bore me with your riddles. - _A._ Still, all this - Is plain and easy. - _B._ What then can it be? - _A._ SLEEP—that puts all our cares and pains to flight. - —J. A. ST. JOHN. - -_The same._ - - Nor mortal fate, nor yet immortal thine, - Amalgam rare of human and divine; - Still ever new thou comest, soon again - To vanish, fleeting as the phantom train; - Ever invisible to earthly eye, - Yet known to each one most familiarly.—F. METCALFE. - - * * * * * - -EUBULUS. (Book x. § 71, p. 710.) - - _A._ What is it that, while young, is plump and heavy, - But, being full grown, is light, and wingless mounts - Upon the courier winds, and foils the sight? - _B._ The THISTLE'S BEARD; for this at first sticks fast - To the green seed, which, ripe and dry, falls off - Upon the cradling breeze, or, upwards puff'd - By playful urchins, sails along the air.—J. A. ST. JOHN. - - * * * * * - -ANTIPHANES. (Book x. § 73, p. 711.) - - There is a female which within her bosom - Carries her young, that, mute, in fact, yet speak, - And make their voice heard on the howling waves, - Or wildest continent. They will converse - Even with the absent, and inform the deaf.—J. A. ST. JOHN. - -_The same._ - - Know'st thou the creature, that a tiny brood - Within her bosom keeps securely mew'd? - Though voiceless all, beyond the ocean wide - To distant realms their still small voices glide. - Far, far away, whome'er t' address they seek - Will understand, yet no one hears them speak.—F. METCALFE. - - * * * * * - -THEODECTES. (Book x. § 75, p. 713.) - - A thing whose match, or in the depths profound - Of ocean, or on earth, can ne'er be found; - Cast in no mortal mould its growth of limb - Dame Nature orders by the strangest whim. - 'Tis born, and lo! a giant form appears; - Toward middle age a smaller size it wears; - And now again, its day of life nigh o'er, - How wonderful gigantic as before.—F. METCALFE. - - * * * * * - -THEODECTES. (Book x. § 75, p. 713.) - - We're sisters twain, one dying bears the other: - She too expires, and so brings forth her mother.—F. METCALFE. - - * * * * * - -XENOPHANES. (Book xi. § 7, p. 729.) - - The ground is swept, and the triclinium clean, - The hands are purified, the goblets too - Well rinsed, each guest upon his forehead bears - A wreathed flow'ry crown; from slender vase - A willing youth presents to each in turn - A sweet and costly perfume; while the bowl, - Emblem of joy and social mirth, stands by, - Fill'd to the brim; another pours out wine - Of most delicious flavour, breathing round - Fragrance of flowers, and honey newly made; - So grateful to the sense, that none refuse; - While odoriferous gums fill all the room. - Water is served too, cold, and fresh, and clear; - Bread, saffron tinged, that looks like leaves of gold. - The board is gaily spread with honey pure, - And savoury cheese. The altar, too, which stands - Full in the centre, crown'd with flow'ry wreaths; - The house resounds with music and with song, - With songs of grateful praise, such as become - The wise and good to offer to the gods, - In chaste and modest phrase. They humbly ask, - Pouring their free libations, to preserve - A firm and even mind; to do no wrong, - But equal justice to dispense to all; - A task more easy, more delightful far, - Than to command, to slander, or oppress. - At such repasts each guest may safely drink - As much as suits his sober appetite, - Then unattended seek his home, unless - His feeble age requires assistance. Him - Above all others let us praise, who while - The cheerful cup goes round, shall charm the guests - With free recital of acts worthy praise, - And fit to be remember'd; that inspire - The soul to valour, and the love of fame, - The meed of virtuous action. Far from us - The war of Titans; or the bloody strife - Of the seditious Centaurs; such examples - Have neither use nor profit—wiser far - To look to brighter patterns that instruct, - And lead the mind to great and good pursuits.—ANON. - - * * * * * - -ALEXIS. (Book xi. § 9, p. 731.) - - Do you not know that by the term call'd life, - We mean to give a softer tone to ills - That man is heir to? Whether I judge right - Or wrong in this, I'll not presume to say— - Having reflected long and seriously, - To this conclusion I am brought at last, - That universal folly governs all; - For in this little life of ours, we seem - As strangers that have left their native home. - We make our first appearance from the realms - Of death and darkness, and emerge to light, - And join th' assembly of our fellow-men— - They who enjoy themselves the most, and drink, - And laugh, and banish care, or pass the day - In the soft blandishments of love, and leave - No joy untasted, no delight untried - That innocence and virtue may approve, - And this gay festival afford, depart - Cheerful, like guests contented, to their home.—ANON. - - * * * * * - -SAPPHO. (Book xi. § 9, p. 731.) - - Come, Venus, come! - Hither with thy golden cup, - Where nectar-floated flowerets swim! - Fill, fill the goblet up! - These laughing lips shall kiss the brim— - Come, Venus, come!—ANON. - - * * * * * - -PYTHEAS. (Book xi. § 14, p. 734.) - - Here jolly Pytheas lies, - A right honest man, and wise, - Who of goblets had very great store, - Of amber, silver, gold, - All glorious to behold, - In number ne'er equall'd before.—J. A. ST. JOHN. - - * * * * * - -AUTHOR OF THE THEBAIS. (Book xi. § 14, p. 735.) - - Then Polyneices of the golden locks, - Sprung from the gods, before his father placed - A table all of silver, which had once - Been Cadmus's, next fill'd the golden bowl - With richest wine. At this old Œdipus, - Seeing the honour'd relics of his sire - Profaned to vulgar uses, roused to anger, - Pronounced fierce imprecations, wish'd his sons - Might live no more in amity together, - But plunge in feuds and slaughters, and contend - For their inheritance: and the Furies heard.—J. A. ST. JOHN. - - * * * * * - -(Book xi. § 19, p. 738.) - - Troy's lofty towers by Grecians sack'd behold! - Parrhasios' draught, by Mys engraved in gold.—J. A. ST. JOHN. - - * * * * * - -SOPATER. (Book xi. § 28, p. 742.) - - 'Tis sweet in early morn to cool the lips - With pure fresh water from the gushing fount, - Mingled with honey in the Baucalis, - When one o'er night has made too free with wine, - And feels sharp thirst.—J. A. ST. JOHN. - - * * * * * - -ALEXIS. (Book xi. § 30, p. 743.) - - _A._ But let me first describe the cup; 'twas round, - Old, broken-ear'd, and precious small besides, - Having indeed some letters on't. - _B._ Yes, letters; - Eleven, and all of gold, forming the name - Of Saviour Zeus. - _A._ Tush! no, some other god.—J. A. ST. JOHN. - - * * * * * - -DAMOXENUS. (Book xi. § 35, p. 747.) - - _A._ If this hold not enough, see, the boy comes - Bearing the Elephant! - _B._ Immortal gods! - What thing is that? - _A._ A double-fountain'd cup, - The workmanship of Alcon; it contains - Only three gallons.—J. A. ST. JOHN. - - * * * * * - -PHERECRATES. (Book xi. § 62, p. 767.) - - Remark, how wisely ancient art provides - The broad-brimm'd cup with flat expanded sides; - A cup contrived for man's discreeter use, - And sober portions of the generous juice: - But woman's more ambitious thirsty soul - Soon long'd to revel in the plenteous bowl; - Deep and capacious as the swelling hold - Of some stout bark she shaped the hollow mould, - Then turning out a vessel like a tun, - Simp'ring exclaim'd—Observe! I drink but one.—CUMBERLAND. - - * * * * * - -ARCHILOCHUS. (Book xi. § 66, p. 771.) - - Come then, my friend, and seize the flask, - And while the deck around us rolls, - Dash we the cover from the cask, - And crown with wine our flowing bowls. - While the deep hold is tempest-tost, - We'll strain bright nectar from the lees: - For, though our freedom here be lost, - We drink no water on the seas.—C. MERIVALE. - - * * * * * - -ALEXIS. (Book xii. § 1, p. 818; iv. § 59, p. 265, &c.) - - You, Sir, a Cyrenean, as I take you, - Look at your sect of desperate voluptuaries; - There's Diodorus—beggary is too good for him— - A vast inheritance in two short years, - Where is it? Squander'd, vanish'd, gone for ever: - So rapid was his dissipation.—Stop! - Stop! my good friend, you cry; not quite so fast! - This man went fair and softly to his ruin; - What talk you of two years? As many days, - Two little days, were long enough to finish - Young Epicharides; he had some soul, - And drove a merry pace to his undoing— - Marry! if a kind surfeit would surprise us, - Ere we sit down to earn it, such prevention - Would come most opportune to save the trouble - Of a sick stomach and an aching head: - But whilst the punishment is out of sight, - And the full chalice at our lips, we drink, - Drink all to-day, to-morrow fast and mourn, - Sick, and all o'er oppress'd with nauseous fumes; - Such is the drunkard's curse, and Hell itself - Cannot devise a greater. Oh that nature - Might quit us of this overbearing burthen, - This tyrant-god, the belly! take that from us, - With all its bestial appetites, and man, - Exonerated man, shall be all soul.—CUMBERLAND. - - * * * * * - -ANAXILAS. (Book xiii. § 6, p. 893.) - - Whoever has been weak enough to dote, - And live in precious bondage at the feet - Of an imperious mistress, may relate - Some part of their iniquity at least. - In fact, what monster is there in the world - That bears the least comparison with them! - What frightful dragon, or chimera dire, - What Scylla, what Charybdis, can exceed them? - Nor sphinx, nor hydra, nay, no winged harpy, - Nor hungry lioness, nor poisonous adder, - In noxious qualities, is half so bad. - They are a race accursed, and stand alone - Preeminent in wickedness. For instance, - Plangon, a foul chimera; spreading flames, - And dealing out destruction far and near, - And no Bellerophon to crush the monster. - Then Sinope, a many-headed hydra, - An old and wrinkled hag—Gnathine, too, - Her neighbour—Oh! they are a precious pair. - Nanno's a barking Scylla, nothing less— - Having already privately dispatch'd - Two of her lovers, she would lure a third - To sure destruction, but the youth escaped, - Thanks to his pliant oars, and better fortune. - Phryne, like foul Charybdis, swallows up - At once the pilot and the bark. Theano, - Like a pluck'd siren, has the voice and look - Of woman, but below the waist, her limbs - Wither'd and shrunk in to the blackbird's size. - These wretched women, one and all, partake - The nature of the Theban Sphinx; they speak - In doubtful and ambiguous phrase, pretend - To love you truly, and with all their hearts, - Then whisper in your ear, some little want— - A girl to wait on them forsooth, a bed, - Or easy-chair, a brazen tripod too— - Give what you will they never are content; - And to sum up their character at once, - No beast that haunts the forest for his prey - Is half so mischievous.—ANON. - -_The same._ - - Away, away with these female friends! - He whose embraces have encircled one, - Will own a monster has been in his arms; - Fell as a dragon is, fire-spouting like - Chimæra, like the rapid ocean-portent, - Three-headed and dog-snouted!— - Harpies are less obscene in touch than they: - The tigress robb'd of her first whelps, more merciful: - Asps, scorpions, vipers, amphisbenæ dire, - Cerastes, Ellops, Dipsas, all in one!— - But come, let's pass them in review before us, - And see how close the parallels will hold. - And first for Plangon: where in the scale place _her_? - E'en rank her with the beast whose breath is flame. - Like her she deals combustion round; and foreigners - By scores have perish'd in her conflagrations. - One only 'scaped the fair incendiary, - And that by virtue of his nimble steed. - _He_ back'd his baggage, and turn'd tail upon her.— - Have commerce with Sinope, and you'll find - That Lerna's monster was no tale; for like - The hydra she can multiply her members, - And fair Gnathæna is the present offshoot: - _Her_ morning charms for beauties in the wane - Compensate—but—the dupe pays doubly for't. - There's Nanno too:—Nanno and Scylla's pool - Bear close similitude: two swains have made - Already shipwreck in that gulf; a third - Had shared their fortunes, but the wiser boy - Plied well his oars, and boldly stood to sea-ward. - If Nanno's Scylla, Phryne is Charybdis: - Woe to the wretch who comes within her tide! - Engulf'd in whelming waves, both bark and mariner - Are suck'd into th' abyss of quick perdition! - And what's Theano? bald, and bare, and peel'd, - With whom but close-pluck'd sirens ranks she? woman - In face and voice; but in her feet—a blackbird. - But why enlarge my nomenclature? Sphinx is - A common name for all: on her enigma - Is moulded all their speech: love, fealty, - Affection,—these are terms drop clear enough - From them, but at their heels comes a request, - Wrapt up in tortuous phrase of nice perplexity. - (_Mimics._)—"A four-foot couch perchance would grace - their chamber! - Their needs forsooth require a chair—three-footed, - Or, for the nonce, two-footed—'twould content them." - He that is versed in points and tricks, like Œdipus, - Hears, and escapes perchance with purse uninjured; - The easy fool gapes, gazes, and—hey! presto! - Both purse and person's gone!—MITCHELL. - - * * * * * - -ALEXIS. (Book xiii. § 7, p. 894.) - - What abject wretches do we make ourselves - By giving up the freedom and delights - Of single life to a capricious woman! - Then, if she brings an ample fortune too, - Her pride, and her pretensions are increased, - And what should be a benefit, becomes - A bitter curse, and grievous punishment. - The anger of a man may well be borne, - 'Tis quick, and sudden, but as soon subsides; - It has a honied sweetness when compared - To that of woman. If a man receives - An injury, he may resent at first, - But he will quickly pardon. Women first - Offer the injury, then to increase - Th' offence, instead of soothing, they inflict - A deeper wound by obstinate resentment— - Neglect what's fit and proper to be done, - But eagerly pursue the thing they should not;— - And then they grow fantastical withal, - When they are perfectly in health complain - In faint and feeble tone, "they're sick, they die."—ANON. - - * * * * * - -ARISTOPHON. (Book xiii. § 8, p. 894.) - - A man may marry once without a crime, - But cursed is he who weds a second time.—CUMBERLAND. - - * * * * * - -MENANDER. (Book xiii. § 8, p. 895.) - - _A._ While prudence guides, change not, at any rate, - A life of freedom for the married state: - I ventured once to play that desperate game, - And therefore warn you not to do the same. - _B._ The counsel may be sage which you advance, - But I'm resolved to take the common chance. - _A._ Mild gales attend that voyage of your life, - And waft you safely through the sea of strife: - Not the dire Libyan, nor Ægean sea, - Where out of thirty ships scarce perish three; - But that, where daring fools most dearly pay, - Where all that sail are surely cast away.—FAWKES. - - * * * * * - -ALEXIS. (Book xiii. § 13, p. 899.) - - As slowly I return'd from the Piræus, - My mind impress'd with all the various pains, - And pungent griefs, that torture human life, - I thus began to reason with myself. - The painters and the sculptors, who pretend - By cunning art to give the form of Love, - Know nothing of his nature, for in truth - He's neither male nor female, god or man, - Nor wise, nor foolish, but a compound strange, - Partaking of the qualities of each, - And an epitome of all in one. - He has the strength and prowess of a man, - The weak timidity of helpless woman; - In folly furious, yet in prudence wise - And circumspect. Mad as an untamed beast, - In strength and hardihood invincible, - Then for ambition he's a very demon. - I swear by sage Minerva and the gods, - I do not know his likeness, one whose nature - Is so endued with qualities unlike - The gentle name he bears.—ANON. - -_The same._ - - One day as slowly sauntering from the port, - A thousand cares conflicting in my breast, - Thus I began to commune with myself— - Methinks these painters misapply their art, - And never knew the being which they draw; - For mark! their many false conceits of Love. - Love is nor male nor female, man nor god, - Nor with intelligence nor yet without it, - But a strange compound of all these, uniting - In one mix'd essence many opposites; - A manly courage with a woman's fear, - The madman's phrenzy in a reasoning mind, - The strength of steel, the fury of a beast, - The ambition of a hero—something 'tis, - But by Minerva and the gods I swear! - I know not what this nameless something is.—CUMBERLAND. - - * * * * * - -EUBULUS. (Book xiii. § 13, p. 899.) - - Why, foolish painter, give those wings to Love? - Love is not light, as my sad heart can prove: - Love hath no wings, or none that I can see; - If he can fly—oh! bid him fly from me!—CUMBERLAND. - - * * * * * - -THEOPHILUS. (Book xiii. § 14, p. 900.) - - He who affirms that lovers are all mad, - Or fools, gives no strong proof of his own sense; - For if from human life we take the joys - And the delights of love, what is there left - That can deserve a better name than death? - For instance, now, I love a music girl, - A virgin too, and am I therefore mad? - For she's a paragon of female beauty; - Her form and figure excellent; her voice - Melodiously sweet; and then her air - Has dignity and grace. With what delight - I gaze upon her charms! More than you feel - At sight of him who for the public shows - Gives you free entrance to the theatre.—ANON. - -_The same._ - - If love be folly, as the schools would prove, - The man must lose his wits, who falls in love; - Deny him love, you doom the wretch to death, - And then it follows he must lose his breath. - Good sooth! there is a young and dainty maid - I dearly love, a minstrel she by trade; - What then? must I defer to pedant rule, - And own that love transforms me to a fool? - Not I, so help me! By the gods I swear, - The nymph I love is fairest of the fair; - Wise, witty, dearer to her poet's sight - Than piles of money on an author's night; - Must I not love her then? Let the dull sot, - Who made the law, obey it! I will not.—CUMBERLAND. - - * * * * * - -ARISTOPHON. (Book xiii. § 14, p. 901.) - - Love, the disturber of the peace of heaven, - And grand fomenter of Olympian feuds, - Was banish'd from the synods of the gods: - They drove him down to earth at the expense - Of us poor mortals, and curtail'd his wings - To spoil his soaring and secure themselves - From his annoyance—Selfish, hard decree! - For ever since he roams th' unquiet world, - The tyrant and despoiler of mankind.—CUMBERLAND. - - * * * * * - -ALEXIS. (Book xiii. § 14, p. 901.) - - The man who holds true pleasure to consist - In pampering his vile body, and defies - Love's great divinity, rashly maintains - Weak impious war with an immortal god. - The gravest master that the schools can boast - Ne'er train'd his pupils to such discipline, - As Love his votaries, unrivall'd power, - The first great deity—and where is he, - So stubborn and determinedly stiff, - But shall at some time bend the knee to Love, - And make obeisance to his mighty shrine?—CUMBERLAND. - - * * * * * - -IBYCUS. (Book xiii. § 17, p. 903.) - - Sweetest flower, Euryale! - Whom the maids with tresses fair, - Sister Graces, make their care— - Thee Cythera nourish'd—thee - Pitho, with the radiant brow; - And 'mid bowers where roses blow - Led thy laughing infancy.—BLAND. - - * * * * * - -ALEXIS. (Book xiii. § 18, p. 904.) - - Dost thou see any fellow poll'd and shaven, - And askest me from whence the cause should come? - He goes unto the wars to filch and raven, - And play such pranks he cannot do at home. - Such pranks become not those that beards do weare: - And what harm is it if long beards we beare? - For so it is apparent to be scene, - That we are men, not women, by our chin.—MOLLE. - - * * * * * - -TIMOCLES. (Book xiii. § 22, p. 908.) - - Wretch that I am, - She had my love, when a mere caper-gatherer, - And fortune's smiles as yet were wanting to her. - I never pinch'd nor spared in my expenses, - Yet now—doors closely barr'd are all the recompence - That waits on former bounties ill bestow'd.—MITCHELL. - - * * * * * - -ALEXIS. (Book xiii. § 23, p. 908.) - - They fly at all, and, as their funds increase, - With fresh recruits they still augment their stock, - Moulding the young novitiate to her trade; - Form, features, manners, everything so changed, - That not a trace of former self is left. - Is the wench short? a triple sole of cork - Exalts the pigmy to a proper size. - Is she too tall of stature? a low chair - Softens the fault, and a fine easy stoop - Lowers her to standard-pitch.—If narrow-hipt, - A handsome wadding readily supplies - What nature stints, and all beholders cry, - See what plump haunches!—Hath the nymph perchance - A high round paunch, stuft like our comic drolls, - And strutting out foreright? a good stout busk - Pushing athwart shall force the intruder back. - Hath she red brows? a little soot will cure 'em. - Is she too black? the ceruse makes her fair: - Too pale of hue? the opal comes in aid. - Hath she a beauty out of sight? disclose it! - Strip nature bare without a blush.—Fine teeth? - Let her affect one everlasting grin, - Laugh without stint—but ah! if laugh she cannot, - And her lips won't obey, take a fine twig - Of myrtle, shape it like a butcher's skewer, - And prop them open, set her on the bit - Day after day, when out of sight, till use - Grows second nature, and the pearly row, - Will she or will she not, perforce appears.—CUMBERLAND. - - * * * * * - -EPICRATES. (Book xiii. § 26, p. 911.) - - Alas for Laïs! - A slut, a wine-bibber—her only care - Is to supply the cravings of the day, - To eat and drink—to masticate and tipple. - The eagle and herself are fittest parallels. - In the first prime and lustlihood of youth, - The mountain king ne'er quits his royal eyrie, - But lamb, or straggling sheep, or earth-couch'd hare, - Caught in his grip, repays the fierce descent: - But when old age hath sapp'd his mettle's vigour, - He sits upon the temple tops, forlorn, - In all the squalid wretchedness of famine, - And merely serves to point an augurs tale. - Just such another prodigy is Laïs! - Full teeming coffers swell'd her pride of youth: - Her person ever fresh and new, your satrap - Was more accessible than she;—but now, - That life is flagging at the goal, and like - An unstrung lute, her limbs are out of tune, - She is become so lavish of her presence, - That being daily swallow'd by men's eyes, - They surfeit at the sight. - She's grown companion to the common streets— - Want her who will, a stater, a three-obol piece, - Or a mere draught of wine brings her to hand! - Nay, place a silver stiver in your palm, - And, shocking tameness! she will stoop forthwith - To pick it out.—MITCHELL. - -_The same._ - - Laïs herself's a lazy drunkard now, - And looks to nothing but her daily wine - And daily meat. There has befallen her - What happens to the eagle; who, when young, - Swoops from the mountain in his pride of strength, - And hurries off on high the sheep and hare; - But, when he's aged, sits him dully down - Upon some temple's top, weak, lean, and starved; - And this is thought a direful prodigy. - And Laïs would be rightly reckon'd one; - For when she was a nestling, fair and youthful, - The guineas made her fierce; and you might see - E'en Pharnabázus easier than her. - But now that her years are running four-mile heats, - And all the junctures of her frame are loose, - 'Tis easy both to see and spit upon her; - And she will go to any drinking-bout; - And take a crown-piece, aye, or e'en a sixpence, - And welcome all men, be they old or young. - Nay, she's become so tame, my dearest sir, - She'll even take the money from your hand.—WALSH. - - * * * * * - -PLATO. (Book xiii. § 56, p. 940.) - - Archianássa's my own one, - The sweet courtesan, Colophónian; - E'en from her wrinkles I feel - Love's irresistible steel! - - O ye wretches, whose hunger - Was raised for her when she was younger! - Through what flames, alas, - Must she have forced you to pass!—WALSH. - - * * * * * - -HERMESIANAX. (Book xiii. § 71, p. 953.) - - Such was the nymph, whom Orpheus led - From the dark regions of the dead, - Where Charon with his lazy boat - Ferries o'er Lethe's sedgy moat; - Th' undaunted minstrel smites the strings, - His strain through hell's vast concave rings: - Cocytus hears the plaintive theme, - And refluent turns his pitying stream; - Three-headed Cerberus, by fate - Posted at Pluto's iron gate, - Low-crouching rolls his haggard eyes - Ecstatic, and foregoes his prize; - With ears erect at hell's wide doors - Lies listening, as the songster soars: - Thus music charm'd the realms beneath, - And beauty triumph'd over death. - - The bard, whom night's pale regent bore, - In secret, on the Athenian shore, - Musæus, felt the sacred flame, - And burnt for the fair Theban dame - Antiope, whom mighty Love - Made pregnant by imperial Jove; - The poet plied his amorous strain, - Press'd the fond fair, nor press'd in vain, - For Ceres, who the veil undrew, - That screen'd her mysteries from his view, - Propitious this kind truth reveal'd, - That woman close besieged will yield. - - Old Hesiod too his native shade - Made vocal to th' Ascrean maid; - The bard his heav'n-directed lore - Forsook, and hymn'd the gods no more: - Soft love-sick ditties now he sung, - Love touch'd his harp, love tuned his tongue, - Silent his Heliconian lyre, - And love's put out religion's fire. - - Homer, of all past bards the prime, - And wonder of all future time, - Whom Jove with wit sublimely blest, - And touch'd with purest fire his breast, - From gods and heroes turn'd away - To warble the domestic lay, - And wand'ring to the desert isle, - On whose parch'd sands no seasons smile, - In distant Ithaca was seen - Chanting the suit-repelling Queen. - - Mimnermus tuned his amorous lay, - When time had turn'd his temples grey; - Love revell'd in his aged veins, - Soft was his lyre, and sweet his strains; - Frequenter of the wanton feast, - Nanno his theme, and youth his guest. - - Antimachus with tender art - Pour'd forth the sorrows of his heart; - In her Dardanian grave he laid - Chryseis his beloved maid; - And thence returning, sad beside - Pactolus' melancholy tide, - To Colophon the minstrel came, - Still sighing forth the mournful name, - Till lenient time his grief appeased, - And tears by long indulgence ceased. - - Alcæus strung his sounding lyre, - And smote it with a hand of fire, - To Sappho, fondest of the fair, - Chanting the loud and lofty air. - Whilst old Anacreon, wet with wine, - And crown'd with wreaths of Lesbian vine, - * * * * * * - - E'en Sophocles, whose honey'd lore - Rivals the bee's delicious store, - Chorus'd the praise of wine and love, - Choicest of all the gifts of Jove. - - Euripides, whose tragic breast - No yielding fair one ever press'd, - At length in his obdurate heart - Felt love's revengeful rankling dart, - * * * * * * - - 'Till vengeance met him in the way, - And bloodhounds made the bard their prey. - Philoxenus, by wood-nymphs bred - On famed Cythæron's sacred head, - And train'd to music, wine, and song, - 'Midst orgies of the frantic throng, - When beauteous Galatea died, - His flute and thyrsus cast aside; - And wand'ring to thy pensive coast, - Sad Melos! where his love was lost, - Each night through the responsive air - Thy echoes witness'd his despair: - Still, still his plaintive harp was heard, - Soft as the nightly-singing bird. - - Philetas too in Battis' praise - Sung his long-winded roundelays; - His statue in the Coan grove - Now breathes in brass perpetual love. - - The mortified abstemious sage, - Deep read in learning's crabbed page, - Pythagoras, whose boundless soul - Scaled the wide globe from pole to pole, - Earth, planets, seas, and heav'n above, - Yet found no spot secure from love; - With love declines unequal war, - And trembling drags his conqueror's car; - Theano clasp'd him in her arms, - And wisdom stoop'd to beauty's charms. - - E'en Socrates, whose moral mind - With truth enlighten'd all mankind, - When at Aspasia's side he sate, - Still found no end to love's debate; - For strong indeed must be that heart, - Where love finds no unguarded part. - - Sage Aristippus by right rule - Of logic purged the Sophist's school, - Check'd folly in its headlong course, - And swept it down by reason's force; - 'Till Venus aim'd the heart-felt blow, - And laid the mighty victor low.—CUMBERLAND. - -_The same._ - -I. - - Orpheus,—Œagrus' son,—thou know'st full well,— - The Thracian harper,—how with magic skill, - Inspired by love, he struck the chorded shell, - And made the shades obedient to his will, - - As from the nether gloom to light he led - His love Agriope. He to Pluto's land, - Baleful and cheerless, region of the dead, - Sail'd far away,—and sought th' infernal strand, - - Where Charon, gaunt and grim, his hollow bark - (Fraught with departed souls, an airy crowd) - Steers o'er the Stygian billow dun and dark, - And with a voice of thunder bellows loud - - O'er the slow pool, that scarcely creeps along - Through sedge, and weedy ooze: but nathless he, - On the lone margent, pour'd his love-sick song, - And charm'd Hell's monsters with his minstrelsy. - - Cocytus scowl'd,—but grinn'd a ghastly smile, - Albeit unused to the relenting mood: - Cerb'rus, three-mouth'd, stopp'd short,—and paused the while, - Low-crouching, list'ning, (for the sounds were good) - - Silent his throat of flame, his eyes of fire - Quench'd in ecstatic slumber, as he lay. - Thus Hell's stern rulers hearken'd to his lyre, - And gave the fair one back to upper day. - -II. - - Nor did Musæus, Luna's heav'nly child, - And high-priest of the Graces, leave unsung - The fair Antiope, in accents wild, - As fell th' impassion'd language from his tongue: - - Who woo'd of many suitors, at the shrine - Of mystic Ceres, by Eleusis' brow, - Chanted the high response in strains divine,— - And oped the secret springs,—and taught to know - - The heav'n-drawn truths, in holy rapture lost. - But nought avail'd her zeal;—in evil hour, - Theme of the lyre below, her hopes were cross'd: - Death cropp'd the stalk, that bore so fair a flow'r. - -III. - - I tell thee too, that the Bœotian bard, - Sage Hesiod, quitted the Cumæan shore, - A wand'rer not unwilling,—afterward - In Heliconian Ascra seen to soar, - - Deathless upon the mighty wings of fame. - 'Twas there he woo'd Eœa, peerless maid,— - And strove to achieve her love,—and with her name - Prefaced his verse, with hallow'd lore inlaid. - -IV. - - Enravish'd Homer, ward of Fate from Jove, - Prince of melodious numbers, toil'd his way - To barren Ithaca,—and tuned, for love - Of chaste Penelope, the am'rous lay; - - Forgot his native land, and bade adieu - To wide Ionia, for the island drear, - And wail'd Icarius' house, and Sparta too, - And dropp'd himself the sympathetic tear. - -V. - - Mimnermus, school'd in hardship, who first taught - To breathe soft airs of elegiac song, - Fair Nanno ask'd, and had; and often sought, - As by her side he blithely trudged along, - The merry wake,—a ready piper arm'd - With mouth-piece aptly fitted: and with worse - Than deadly hate and indignation warm'd, - Hermobius and Pherecles lash'd in verse. - -VI. - - Antimachus, for beauteous Lyda's love, - Hied him to rich Pactolus' golden tide: - But, well-a-day! his bliss stern Fate unwove; - Short was her doom,—in Pergamus she died,— - - And in her grave was laid in prime of age. - He, full of lamentation, journey'd on - To Colophon,—and on the sacred page - Enter'd his tale, and ceased, his mission done. - -VII. - - And well thou know'st, how famed Alcæus smote - Of his high harp the love-enliven'd strings, - And raised to Sappho's praise th' enamour'd note, - Midst noise of mirth and jocund revellings: - - Ay, he did love that nightingale of song - With all a lover's fervour,—and, as he - Deftly attuned the lyre, to madness stung - The Teian bard with envious jealousy. - - For her Anacreon, charming lyrist, woo'd, - And fain would win, with sweet mellifluous chime, - Encircled by her Lesbian sisterhood;— - Would often Samos leave, and many a time, - - From vanquish'd Teos' viny orchards, hie - To viny Lesbos' isle,—and from the shore, - O'er the blue wave, on Lectum cast his eye, - And think on by-gone days, and times no more. - -VIII. - - And how, from, steep Colonus' rocky height, - On lightsome pinions borne, the Attic bee - Sail'd through the air, and wing'd her honied flight, - And sang of love and wine melodiously - - In choric numbers: for ethereal Jove - Bestow'd on Sophocles Archippe's charms, - Albeit in eve of life,—and gave to love - And fold the yielding fair one in his arms. - -IX. - - Nay, I aver, in very sooth, that he, - Dead from his birth to love, to beauty blind, - Who, by quaint rules of cold philosophy, - Contemn'd the sex, and hated womankind,— - - That he,—e'en he,—with all his stoic craft, - Cave to imperial Love unwilling way, - And, sore empierced with Cupid's tyrant shaft, - Could neither sleep by night, nor rest by day; - - What time, in Archelaus' regal hall, - Ægino, graceful handmaid, viands brought - Of choicest savour, to her master's call - Obsequious, or wine's impurpled draught: - - Nor didst thou cease, through streets and highways broad, - Euripides! to chase the royal slave, - Till vengeance met thee, in his angry mood, - And deep-mouth'd bloodhounds tore thee to the grave. - -X. - - And him too of Cythera,—foster child - Of all the Muses, train'd to love and song,— - Philoxenus,—thou knowest,—how with wild - And loud acclaim, (as late he pass'd along - - Through Colophon,) and shouts of joyfulness, - The air was riv'n: for thou didst hear the tale - Of Galatea lost, fair shepherdess, - Whom e'en the firstlings of her flock bewail. - -XI. - - Nor is Philetas' name to thee unknown, - Than whom a sweeter minstrel never was; - Whose statue lives in his own native town, - Hallow'd to fame, and breathes in deathless brass, - - Under a platane,—seeming still to praise - The nimble Bittis, in the Coan grove, - With am'rous ditties, and harmonious lays, - And all the art, and all the warmth of love. - - XII. - - And they of humankind, (to crown my song,) - Who, in th' austereness of their life, pursued - Knowledge abstruse, her mazy paths among,— - And sought for hidden lore,—and ceaseless woo'd - - The Muse severe, couching her doctrines sage - In cogent language, marring ev'ry clog - To intellectual sense, on reason's page;— - Or, in the philosophic dialogue, - - Moulded th' important truths, they meant to prove, - In milder form, and pleased and reason'd too;— - And these confess'd the mighty power of Love, - And bow'd the neck, nor could his yoke eschew. - -XIII. - - Pythagoras, the Samian sage, who taught - To solve the knots, perplex and intricate, - Of fair geometry, and whilom brought - Into a narrow sphere's brief compass strait - - The stars of heav'n, in order absolute; - With frantic passion woo'd Theano's charms, - Infuriate,—nor ceased his am'rous suit, - Till he had clasp'd the damsel in his arms. - -XIV. - - And what a flame of love the Paphian queen - Lit, in her wrath, in the enamour'd breast - Of Socrates,—whom of the sons of men - Apollo named the wisest and the best! - - He in Aspasia's house each lighter care - Chased from his breast, when at her side he sate - In am'rous parley,—and, still ling'ring there, - Could find no end to love, or love's debate. - -XV. - - Shrewd Aristippus, Cyrenean sage, - To the Corinthian Isthmus' double shore - Wended his way, his passion to assuage,— - And shunn'd the calm retreats he loved before; - Forsook the far-famed Athens,—inly moved - By Laïs' charms, by Laïs lured astray,— - And in voluptuous Eph'ra lived,—and loved,— - From Academic bowers far away.—J. BAILEY. - - * * * * * - -_Part of the same._ (P. 954.) - - With her the sweet Anacreon stray'd, - Begirt with many a Lesbian maid; - And fled for her the Samian strand, - For her his vine-clad native land— - A bleeding country left the while - For wine and love in Sappho's isle.—ANON. - - * * * * * - -ANACREON. (Book xiii. § 72, p. 955.) - - _Anacreon._—Spirit of love, whose tresses shine - Along the breeze in golden twine; - Come, within a fragrant cloud, - Blushing with light, thy votary shroud; - And, on those wings that sparkling play, - Waft, oh! waft me hence away! - Love! my soul is full of thee, - Alive to all thy luxury. - But she, the nymph for whom I glow, - The pretty Lesbian, mocks my woe; - Smiles at the hoar and silver'd hues - Which time upon my forehead strews. - Alas! I fear she keeps her charms - In store for younger, happier arms! - _Sappho._—Oh Muse! who sitt'st on golden throne, - Full many a hymn of dulcet tone - The Teian sage is taught by thee; - But, goddess, from thy throne of gold, - The sweetest hymn thou'st ever told, - He lately learn'd and sang for me.—THOS. MOORE. - -_The same._ - - Pelting with a purple ball, - Bright-hair'd Cupid gives the call, - And tries his antics one and all, - My steps to her to wile; - But she—for thousands round her vie— - Casts on my tell-tale locks her eye, - And bids the grey-hair'd poet sigh— - Another wins her smile!—ANON. - - * * * * * - -ALCMAN. (Book xiii. § 75, p. 958.) - - Again sweet Love, by Cytherea led, - Hath all my soul possest; - Again delicious rapture shed - In torrents o'er my breast. - Now Megalostrata the fair, - Of all the Virgin train - Most blessed—with her yellow floating hair— - Hath brought me to the Muses' holy fane, - To flourish there.—BLAND. - - * * * * * - -IBYCUS. (Book xiii. § 76, p. 958.) - - What time soft Zephyrs fan the trees - In the blest gardens of th' Hesperides, - Where those bright golden apples glow, - Fed by the fruitful streams that round them flow, - And new-born clusters teem with wine - Beneath the shadowy foliage of the vine; - To me the joyous season brings - But added torture on his sunny wings. - Then Love, the tyrant of my breast, - Impetuous ravisher of joy and rest, - Bursts, furious, from his mother's arms, - And fills my trembling soul with new alarms; - Like Boreas from his Thracian plains, - Clothed in fierce lightnings, in my bosom reigns, - And rages still, the madd'ning power— - His parching flames my wither'd heart devour; - Wild Phrensy comes my senses o'er, - Sweet Peace is fled, and Reason rules no more.—BLAND. - - * * * * * - -CHÆREMON. (Book xiii. § 87, p. 970.) - - One to the silver lustre of the moon, - In graceful, careless, attitude reclined, - Display'd her snowy bosom, full unzoned - In all its naked loveliness: another - Led up the sprightly dance; and as she moved, - Her loose robes gently floating, the light breeze - Lifted her vest, and to the enraptured eye - Uncover'd her left breast. Gods! what a sight! - What heavenly whiteness! breathing and alive, - A swelling picture!—This from eyelids dark - Beam'd forth a ray of such celestial light, - As dazzled whilst it charm'd. A fourth appear'd, - Her beauties half uncover'd, and display'd - Her delicate arm, and taper fingers, small, - And round, and white as polish'd ivory. - Another yet, with garment loosely thrown - Across her neck and shoulders; as she moved, - The am'rous zephyrs drew aside her robe, - Exposed her pliant limbs, full, round, and fair, - Such as the Paphian Goddess might have own'd. - Love smiled at my surprise, shook his light wings, - And mark'd me for his victim.—Others threw - Their careless limbs upon the bank bedeck'd - With odoriferous herbs, and blossoms rare, - Such as the earth produced from Helen's tears, - The violet with dark leaves, the crocus too, - That gave a warm tint to their flowing robes, - And marjoram sweet of Persia rear'd its head - To deck the verdant spot.—ANON. - -_The same._ - - There one reclined apart I saw, within the moon's pale light, - With bosom through her parted robe appearing snowy white: - Another danced, and floating free her garments in the breeze, - She seem'd as buoyant as the wave that leaps o'er summer seas; - While dusky shadows all around shrunk backward from the place, - Chased by the beaming splendour shed like sunshine from her face. - Beside this living picture stood a maiden passing fair, - With soft round arms exposed: a fourth, with free and graceful air, - Like Dian when the bounding hart she tracks through morning dew, - Bared through the opening of her robes her lovely limbs to view. - And oh! the image of her charms, as clouds in heaven above, - Mirror'd by streams, left on my soul the stamp of hopeless love. - And slumbering near them others lay, on beds of sweetest flowers, - The dusky-petal'd violet, the rose of Paphian bowers, - The inula and saffron flower, which on their garments cast - And veils, such hues as deck the sky when day is ebbing fast; - While far and near tall marjoram bedeck'd the fairy ground, - Loading with sweets the vagrant winds that frolick'd all around. - —J. A. ST. JOHN. - - * * * * * - -SEMOS. (Book xiv. § 2, p. 979.) - - Poor mortal unmerry, who seekest to know - What will bid thy brow soften, thy quips and cranks flow, - To the house of the mother I bid thee repair— - Thou wilt find, if she's pleased, what thy heart covets there. - —J. A. ST. JOHN. - - * * * * * - -MELANIPPIDES. (Book xiv. § 7, p. 984.) - - But Athené flung away - From her pure hand those noxious instruments - It late had touch'd, and thus did say— - "Hence, ye banes of beauty, hence; - What? shall I my charms disgrace - By making such an odious face?"—BLAND. - - * * * * * - -PRATINAS. (Book xiv. § 8, p. 985.) - - What means this tumult? Why this rage? - What thunder shakes th' Athenian stage? - 'Tis frantic Bromius bids me sing, - He tunes the pipe, he smites the string; - The Dryads with their chief accord, - Submit, and hail the drama's lord. - Be still! and let distraction cease, - Nor thus profane the Muse's peace; - By sacred fiat I preside, - The minstrel's master and his guide; - He, whilst the chorus strains proceed, - Shall follow with responsive reed; - To measured notes whilst they advance, - He in wild maze shall lead the dance. - So generals in the front appear, - Whilst music echoes from the rear. - Now silence each discordant sound! - For see, with ivy chaplet crown'd, - Bacchus appears! He speaks in me— - Hear, and obey the god's decree!—CUMBERLAND. - -_The same._ - - What revel-rout is this? What noise is here? - What barb'rous discord strikes my ear? - What jarring sounds are these, that rage - Unholy on the Bacchic stage? - 'Tis mine to sing in Bromius' praise— - 'Tis mine to laud the god in dithyrambic lays— - As o'er the mountain's height, - The woodland Nymphs among, - I wing my rapid flight, - And tune my varied song, - Sweet as the melody of swans,—that lave - Their rustling pennons in the silver wave. - Of the harmonious lay the Muse is sovereign still: - Then let the minstrel follow, if he will— - But not precede: whose stricter care should be, - And more appropriate aim, - To fan the lawless flame - Of fiery youths, and lead them on - To deeds of drunkenness alone, - The minister of revelry— - When doors, with many a sturdy stroke, - Fly from their bolts, to shivers broke, - And captive beauty yields, but is not won. - Down with the Phrygian pipe's discordant sound! - Crackle, ye flames! and burn the monster foul - To very ashes—in whose notes are found - Nought but what's harsh and flat,—no music for the soul,— - The work of some vile handicraft. To thee, - Great Dithyrambus! ivy-tressèd king! - I stretch my hand—'tis here—and rapidly - My feet in airy mazes fling. - Listen my Doric lay; to thee, to thee I sing.—J. BAILEY. - - * * * * * - -ALEXIS. (Book xiv. § 15, p. 991.) - - Now if a native - Doctor prescribe, "Give him a porringer - Of ptisan in the morning," we despise him. - But in some _brogue_ disguised 'tis admirable. - Thus he who speaks of _Beet_ is slighted, while - We prick our ears if he but mention _Bate_, - As if _Bate_ knew some virtue not in _Beet_.—J. A. ST. JOHN. - - * * * * * - -SEMOS. (Book xiv. § 16, p. 992.) - - Make way there, a wide space - Yield to the god; - For Dionysos has a mind to walk - Bolt upright through your midst.—J. A. ST. JOHN. - - * * * * * - -SEMOS. (Book xiv. § 16, p. 992.) - - Bacchus, to thee our muse belongs, - Of simple chant, and varied lays; - Nor fit for virgin ears our songs, - Nor handed down from ancient days: - Fresh flows the strain we pour to thee, - Patron of joy and minstrelsy!—J. A. ST. JOHN. - - * * * * * - -ALCÆUS. (Book xiv. § 23, p. 1000.) - - Glitters with brass my mansion wide; - The roof is deck'd on every side - In martial pride, - With helmets ranged in order bright - And plumes of horse-hair nodding white, - A gallant sight— - —Fit ornament for warrior's brow— - And round the walk, in goodly row, - Refulgent glow - Stout greaves of brass like burnish'd gold, - And corslets there, in many a fold - Of linen roll'd; - And shields that in the battle fray - The routed losers of the day - Have cast away; - Eubœan falchions too are seen, - With rich embroider'd belts between - Of dazzing sheen: - And gaudy surcoats piled around, - The spoils of chiefs in war renown'd, - May there be found. - These, and all else that here you see, - Are fruits of glorious victory - Achieved by me.—BLAND. - - * * * * * - -(Book xiv. § 27, p. 1004.) - - Where is my lovely parsley, say? - My violets, roses, where are they? - My parsley, roses, violets fair, - Where are my flowers? Tell me where.—J. A. ST. JOHN. - - * * * * * - -PHILETÆRUS. (Book xiv. § 34, p. 1011.) - - O Zeus! how glorious 'tis to die while piercing flutes are near, - Pouring their stirring melodies into the faltering ear; - On these alone doth Eros smile, within whose realms of night, - Where vulgar ghosts in shivering bands, all strangers to delight, - In leaky tub from Styx's flood the icy waters bear, - Condemn'd, for woman's lovely voice, its moaning sounds to hear. - —J. A. ST. JOHN. - - * * * * * - -ATHENION. (Book xiv. § 80, p. 1056.) - - _A._ What! know you not that cookery has much - Contributed to piety? attend, - And I will tell you how. This art at first - Made the fierce cannibal a man; impress'd - Upon his rugged nature the desire - Of better food than his own flesh; prescribed - Order and rule in all his actions; gave him - That polish and respect for social life - Which now makes up his sum of happiness. - _B._ Say by what means. - _A._ Attend and you shall hear. - Time was that men, like rude and savage beasts, - Prey'd on each other. From such bloody feasts - A flood of evils burst upon the world; - Till one arose, much wiser than the rest, - And chose a tender victim from his flock - For sacrifice; roasting the flesh, he found - The savoury morsel good, and better far - Than human carcass, from which time roast meat - Became the general food, approved by all. - In order to create variety - Of the same dish, the art of cookery - Began t' invent new modes of dressing it. - In off'rings to the gods we still preserve - The ancient custom, and abstain from salt; - For in those early days salt was not used, - Though now we have it in abundance; still, - In solemn sacrifices, we conform - To usage of old times: in private meals - He who can season best is the best cook, - And the desire of savoury meat inspires - The invention of new sauces, which conduce - To bring the art of cookery to perfection. - _B._ You are, indeed, a new Palæphatus. - _A._ Use gave experience, and experience skill. - As cooks acquired more knowledge, they prepared - The delicate tripe, with nice ingredients mix'd, - To give it a new relish; follow'd soon - The tender kid, sew'd up between two covers, - Stew'd delicately down, and smoking hot, - That melted in the mouth; the savoury hash - Came next, and that disguised with so much art, - And season'd with fresh herbs, and pungent sauce, - That you would think it most delicious fish. - Then salted meats, with store of vegetables, - And fragrant honey, till the pamper'd taste, - High fed with luscious dainties, grew too nice - To feed on human garbage, and mankind - Began to feel the joys of social life; - The scatter'd tribes unite; towns soon were built - And peopled with industrious citizens. - These and a thousand other benefits - Were the result of cookery alone. - _B._ Oh, rare! where will this end? - _A._ To us you owe - The costly sacrifice, we slay the victims, - We pour the free libations, and to us - The gods themselves lend a propitious ear, - And for our special merits scatter blessings - On all the human race; because from us - And from our art, mankind were first induced - To live the life of reason, and the gods - Received due honour. - _B._ Prithee rest awhile, - And leave religion out.—ANON. - -_The same._ - - The art of cookery drew us gently forth - From that ferocious life, when void of faith - The Anthropophaginian ate his brother! - To cookery we owe well-order'd states, - Assembling men in dear society. - Wild was the earth, man feasting upon man, - When one of nobler sense and milder heart - First sacrificed an animal; the flesh - Was sweet; and man then ceased to feed on man! - And something of the rudeness of those times - The priest commemorates; for to this day - He roasts the victim's entrails without salt. - In those dark times, beneath the earth lay hid - The precious salt, that gold of cookery! - But when its particles the palate thrill'd, - The source of seasonings, charm of cookery! came. - They served a paunch with rich ingredients stored; - And tender kid, within two covering plates, - Warm melted in the mouth. So art improved! - At length a miracle not yet perform'd, - They minced the meat, which roll'd in herbage soft, - Nor meat nor herbage seem'd, but to the eye, - And to the taste, the counterfeited dish - Mimick'd some curious fish; invention rare! - Then every dish was season'd more and more, - Salted, or sour, or sweet, and mingled oft - Oatmeal and honey. To enjoy the meal - Men congregated in the populous towns, - And cities flourish'd, which we cooks adorn'd - With all the pleasures of domestic life.—D'ISRAELI. - -_The same._ - - _Cook._ Do you not know that cookery has brought - More aids to piety than aught besides? - _Slave._ What? is the matter thus? - _Cook._ Yes, you Barbarian! - It freed us from a beast-like, faithless life, - And hateful cannibalism, and introduced us - To order, and enclosed us in the world - Where we now live. - _Slave._ How? - _Cook._ Listen, and I'll tell you. - When cannibalism and many other crimes - Were rife, a certain man, who was no fool, - Slaughter'd a victim and then roasted it. - So, when they found its flesh nicer than man's flesh, - They did not eat each other any longer, - But sacrificed their beasts and roasted them. - And when they once had tasted of this pleasure, - And a beginning had been made, they carried - To greater heights the art of cookery. - Hence, from remembrance of the past, men roast - E'en to the present day the gods' meat-offerings - Without employing salt; for in olden times - It had not yet been used for such a purpose; - So when their taste changed afterwards, they ate - Salt also with their meat, still strictly keeping - Their fathers' custom in the rites prescribed them. - All which new ingenuity, and raising - To greater heights the art of cookery, - By means of sauces, has alone become - The cause of safety unto all of us. - _Slave._ This fellow is a fresh Palæphatus! - _Cook._ Then, after this, as time was now advancing, - One person introduced a season'd haggis; - Another stew'd a kid right exquisitely, - Or made some mince-meat, or slipp'd in a fish - Disguised so quaintly that no eye observed it, - Or greens, or pickled fish, or wheat, or honey. - When through the pleasures that I'm now explaining, - Each man was far removed from ever wishing - To eat a portion of a human corpse; - They all agreed to live with one another— - A populace collected—towns were built— - All through the cooking art, as I have shown. - _Slave._ Good-bye; you fit your master to a wrinkle. - _Cook._ It is we cooks who clip the victim's hair, - And sacrifice, and offer up libations, - Because the gods attend to us especially, - As it was we who made these great discoveries, - Which tend especially towards holy living. - _Slave._ Pray leave off talking about piety! - _Cook._ I beg your pardon. Come and take a snack - Along with me, and get the things prepared.—ANON. - - * * * * * - -CRATINUS. (Book xiv. § 81, p. 1057.) - - On the light wring of Zephyr that thitherward blows, - What a dainty perfume has invaded my nose; - And sure in yon copse, if we carefully look, - Dwells a dealer in scents, or Sicilian cook!—W. J. B. - - * * * * * - -BATO. (Book xiv. § 81, p. 1058.) - - Good, good, Sibynna! - Ours is no art for sluggards to acquire, - Nor should the hour of deepest midnight see - Us and our volumes parted:—still our lamp - Upon its oil is feeding, and the page - Of ancient lore before us:—What, what hath - The Sicyonian deduced?—What school-points - Have we from him of Chios? sagest Actides - And Zopyrinus, what are their traditions?— - Thus grapple we with mighty tomes of wisdom, - Sifting and weighing and digesting all.—ANON. - - * * * * * - -AMPHIS. (Book xv. § 42, p. 1103.) - - _A._ Milesian hangings line your walls, you scent - Your limbs with sweetest perfume, royal myndax - Piled on the burning censer fills the air - With costly fragrance. - _B._ Mark you that, my friend! - Knew you before of such a fumigation?—J. A. ST. JOHN. - - * * * * * - -ALEXIS. (Book xv. § 44, p. 1105.) - - Nor fell - His perfumes from a box of alabaster; - That were too trite a fancy, and had savour'd - O' the elder time—but ever and anon - He slipp'd four doves, whose wings were saturate - With scents, all different in kind—each bird - Bearing its own appropriate sweets:—these doves, - Wheeling in circles round, let fall upon us - A shower of sweet perfumery, drenching, bathing - Both clothes and furniture—and lordlings all— - I deprecate your envy, when I add, - That on myself fell floods of violet odours.—MITCHELL. - - * * * * * - -SIMONIDES. (Book xv. § 50, p. 1110.) - - Oh! Health, it is the choicest boon Heaven can send us, - And Beauty's arms, bright and keen, deck and defend us; - Next follows honest Wealth—riches abounding— - And Youth's pleasant holidays—friendship surrounding. - —D. K. SANDFORD. - - * * * * * - -(Book xv. § 50, p. 1110.) - - With his claw the snake surprising, - Thus the crab kept moralizing:— - "Out on sidelong turns and graces, - Straight's the word for honest paces!"—D. K. SANDFORD. - - * * * * * - -CALLISTRATUS. (Book xv. § 50, p. 1111.) - - Wreathed with myrtles be my glaive. - Like the falchion of the brave, - Death to Athens' lord that gave. - Death to tyranny! - - Yes! let myrtle wreaths be round - Such as then the falchion bound, - When with deeds the feast was crown'd - Done for liberty! - - Voiced by Fame eternally, - Noble pair! your names shall be, - For the stroke that made us free, - When the tyrant fell. - - Death, Harmodius! came not near thee, - Isles of bliss and brightness cheer thee, - There heroic breasts revere thee, - There the mighty dwell!—D. K. SANDFORD. - -_The same._ - - With myrtle-wreathed I'll wear my sword, - As when ye slew the tyrant lord, - And made Athenian freedom brighten; - Harmodius and Aristogiton! - - Thou art not dead—it is confess'd— - But haunt'st the Islands of the Blest,— - Beloved Harmodius!—where Pelides, - The swift-heel'd, dwells, and brave Tydides. - - With myrtle-wreathed I'll wear my sword, - As when ye slew the tyrant lord - Hipparchus, Pallas' festal night on; - Harmodius and Aristogiton! - - Because ye slew the tyrant, and - Gave Athens freedom, through the land - Your flashing fame shall ever lighten; - Harmodius and Aristogiton!—WALSH. - -_The same._ - - I'll wreathe my sword in myrtle-bough, - The sword that laid the tyrant low, - When patriots, burning to be free, - To Athens gave equality. - - Harmodius, hail! though 'reft of breath, - Thou ne'er shalt feel the stroke of death; - The heroes' happy isles shall be - The bright abode allotted thee. - I'll wreathe my sword in myrtle-bough, - The sword that laid Hipparchus low, - When at Athena's adverse fane - He knelt, and never rose again. - - While Freedom's name is understood, - You shall delight the wise and good; - You dared to set your country free, - And gave her laws equality.—BLAND. - -_The same._ - - In myrtle my sword will I wreathe, - Like our patriots the noble and brave, - Who devoted the tyrant to death, - And to Athens equality gave. - - Loved Harmodius, thou never shalt die! - The poets exultingly tell - That thine is the fulness of joy - Where Achilles and Diomed dwell. - - In myrtle my sword will I wreathe, - Like our patriots the noble and brave, - Who devoted Hipparchus to death, - And buried his pride in the grave. - - At the altar the tyrant they seized, - While Athena he vainly implored. - And the Goddess of Wisdom was pleased - With the victim of Liberty's sword. - - May your bliss be immortal on high. - Among men as your glory shall be! - Ye doom'd the usurper to die, - And bade our dear country be free.—D. - -_The same._ - - In myrtles veil'd will I the falchion wear; - For thus the patriot sword - Harmodius and Aristogeiton bare, - When they the tyrant's bosom gored; - And bade the men of Athens be - Regenerate in equality. - Oh, beloved Harmodius! never - Shall death be thine, who liv'st for ever! - Thy shade, as men have told, inherits - The islands of the blessed spirits; - Where deathless live the glorious dead; - Achilles fleet of foot, and Diomed. - - In myrtles veil'd will I the falchion wear; - For thus the patriot sword - Harmodius and Aristogeiton bare, - When they the tyrant's bosom gored - When, in Minerva's festal rite, - They closed Hipparchus' eyes in night. - - Harmodius' praise, Aristogeiton's name, - Shall bloom on earth with undecaying fame; - Who, with the myrtle-wreathed sword, - The tyrant's bosom gored; - And bade the men of Athens be - Regenerate in equality.—ELTON. - - * * * * * - -HYBRIAS. (Book xv. § 50, p. 1112.) - - My wealth is here—the sword, the spear, the - breast-defending shield; - With this I plough, with this I sow, with this I reap the field; - With this I tread the luscious grape, and drink the blood-red - wine; - And slaves around in order wait, and all are counted mine! - But he that will not rear the lance upon the battle-field, - Nor sway the sword, nor stand behind the breast-defending shield, - On lowly knee must worship me, with servile kiss adored, - And peal the cry of homage high, and hail me mighty Lord! - —D. K. SANDFORD. - -_The same._ - - My riches are the arms I wield, - The spear, the sword, the shaggy shield, - My bulwark in the battle-field: - With this I plough the furrow'd soil, - With this I share the reaper's toil, - With this I press the generous juice - That rich and sunny vines produce; - With these, of rule and high command - I bear the mandate in my hand; - For while the slave and coward fear - To wield the buckler, sword, and spear, - They bend the supplicating knee, - And own my just supremacy.—MERIVALE. - -_The same._ - - Great riches have I in my spear and sword, - And hairy shield, like a rampart thrown - Before me in war; for by these I am lord - Of the fields where the golden harvests are grown; - And by these I press forth the red red wine, - While the Mnotæ around salute me king; - Approaching, trembling, these knees of mine, - With the dread which the spear and the falchion bring. - —J. A. ST. JOHN. - - * * * * * - -ARISTOTLE. (Book xv. § 51, p. 1113.) - - O sought with toil and mortal strife - By those of human birth, - Virtue, thou noblest end of life, - Thou goodliest gain on earth! - Thee, Maid, to win, our youth would bear, - Unwearied, fiery pains; and dare - Death for thy beauty's worth; - So bright thy proffer'd honours shine, - Like clusters of a fruit divine, - Sweeter than slumber's boasted joys, - And more desired than gold, - Dearer than nature's dearest ties:— - For thee those heroes old, - Herculean son of highest Jove, - And the twin-birth of Leda, strove - By perils manifold: - Pelides' son with like desire, - And Ajax, sought the Stygian fire. - The bard shall crown with lasting bay, - And age immortal make - Atarna's sovereign, 'reft of day - For thy dear beauty's sake: - Him therefore the recording Nine - In songs extol to heights divine, - And every chord awake; - Promoting still, with reverence due, - The meed of friendship, tried and true.—BLAND. - -_The same._ - - Oh! danger-seeking Glory, through the span - Of life the best and highest aim of man: - Say, have not Greeks, to win thy love, in fight - Braved hottest perils, found in death delight? - E'en Leda's twins, when felt thy dart than death - Keener, than gold more potent, than the breath - Of balmy sleep more grateful, with hearts fix'd - By glory's charms, undaunted and untired - To honour march'd? Nor with less eager pace - Alcides battled on in glory's race; - For love of thee Achilles sought his doom; - For love of thee, 'round Ajax came the gloom - Of madness and of death; for thee, of light - Th' Atarnean's eyeballs widow'd sunk in night, - Him, therefore, shall the muse, by poet's power, - Though mortal make immortal. Glory's hour - Flits not from such: who hand and heart have given - To crown, with honours due, the child of heaven.—G. BURGES. - - * * * * * - -ARIPHRON. (Book xv. § 63, p. 1122.) - - Health! supreme of heavenly powers, - Let my verse our fortunes tell— - Mine with thee to spend the hours, - Thine with me in league to dwell. - - If bright gold be worth a prayer, - If the pledge of love we prize, - If the regal crown and chair - Match celestial destinies— - - If sweet joys and stolen treasures - Venus' furtive nets enclose, - If divinely-granted pleasures - Yield a breathing-space from woes— - - Thine the glory, thine the zest! - Thine the Spring's eternal bloom! - Man has all, of thee possest, - Dark, without thee, lowers his doom.—D. K. SANDFORD. - -_The same._ - - Health, brightest visitant from Heaven, - Grant me with thee to rest! - For the short term by nature given, - Be thou my constant guest! - For all the pride that wealth bestows, - The pleasure that from children flows, - Whate'er we court in regal state - That makes men covet to be great; - Whatever sweet we hope to find - In love's delightful snares, - Whatever good by Heaven assign'd, - Whatever pause from cares,— - All flourish at thy smile divine; - The spring of loveliness is thine, - And every joy that warms our hearts - With thee approaches and departs.—BLAND. - -_The same._ - - Oh! holiest Health, all other gods excelling, - May I be ever blest - With thy kind favour, and in life's poor dwelling - Be thou, I pray, my constant guest. - If aught of charm or grace to mortal lingers - Round wealth or kingly sway, - Or children's happy faces in their play, - Or those sweet bands, which Aphrodite's fingers - Weave round the trusting heart, - Or whatsoever joy or breathing-space - Kind Heaven hath given to worn humanity— - Thine is the charm, to thee they owe the grace. - Life's chaplet blossoms only where _thou_ art, - And pleasure's year attains its sunny spring; - And where thy smile is not, our joy is but a sigh.—E. B. C. - - * * * * * - - -ADDENDA. - - -PHILEMON. (Book vii. § 32, p. 453.) - - _Cook._ A longing seizes me to come and tell - To earth and heaven, how I dress'd the dinner. - By Pallas, but 'tis pleasant to succeed - In every point! How tender was my fish! - How nice I served it up, not drugg'd with cheese, - Nor brown'd above! It look'd the same exactly, - When roasted, as it did when still alive. - So delicate and mild a fire I gave it - To cook it, that you'll scarcely credit me. - Just as a hen, when she has seized on something - Too large to swallow at a single mouthful, - Runs round and round, and holds it tight, and longs - To gulp it down, while others follow her; - So the first guest that felt my fish's flavour - Leapt from his couch, and fled around the room, - Holding the dish, while others chased a-stern. - One might have raised the sacred cry, as if - It was a miracle; for some of them - Snatch'd something, others nothing, others all. - Yet they had only given me to dress - Some paltry river-fish that feed on mud. - If I had had a sea-char, or a turbot - From Athens—Zeus the Saver!—or a boar-fish - From Argos, or from darling Sicyon - That fish which Neptune carries up to Heaven - To feast the Immortals with—the conger-eel; - Then all who ate it would have turn'd to gods. - I have discover'd the _elixir vitæ_; - Those who are dead already, when they've smelt - One of my dishes, come to life again.—ANON. - -HEGESANDER. (Book vii. § 36, p. 455.) - - _Pupil._ Good master, many men have written largely - On cookery; so either prove you're saying - Something original, or else don't tease me. - _Cook._ No, Syrus; think that I'm the only person - Who've found and know the gastronomic object. - I did not learn it in a brace of years, - Wearing the apron just by way of sport; - But have investigated and examined - The art by portions during my whole life— - How many kinds of greens, and sorts of sprats— - The manifold varieties of lentils:— - To sum up all—when I've officiated - During a funeral feast, as soon as ever - The company return'd from the procession, - All in their mourning robes, by merely lifting - My saucepan's lid I've made the weepers laugh, - Such titillations ran throughout their bodies, - As if it was a merry marriage-banquet. - _Pupil._ What? just by serving them with sprats and lentils? - _Cook._ Pshaw! this is play-work merely! If I get - All I require, and once fit up my kitchen, - You'll see the very thing take place again - That happen'd in the times of the old Sirens. - The smell will be so sweet, that not a man - Will have the power to walk right through this alley; - But every passer-by will stand directly - Close to my door, lock-jaw'd, and nail'd to it, - And speechless, till some friend of his run up, - With nose well plugg'd, and drag the wretch away. - _Pupil._ You're a great artist! - _Cook._ Yes, you do not know - To whom you're prating. There are very many - That I can spy amongst the audience there, - Who through my means have eat up their estates.—ANON. - - - - -FOOTNOTES. - -[146] According to some, Plato. - -[147] The lines are versions of parts of the long poem as found - in Athenæus. - - - - -INDEX. - - - ABATES, a Cilician wine, 54. - - Abrotonum, a courtesan, mother of Themistocles, 921. - - Abydenes, profligacy of the, 841. - - Academicians, bad character of some of the, 814. - - Acanthias, or thorny shark, 461. - - Acanthus, wine of, 50. - - Acatia, a kind of drinking cup, 740. - - Accipesius, question as to what fish intended, 462. - - Acesias cited, 828. - - Acestius cited, 828. - - Achæinas, a kind of loaf, 181. - - Achæus the Eretrian cited, 51, 104, 277, 420, 425, 435, 579, 592, - 593, 653, 654, 673, 712, 743, 767, 796, 1025, 1066, 1100, 1102. - - Acharnus, a fish, 449. - - Achillean fountain, the, 71. - - Acorns, sea, 151. - - Acorns of Jupiter, 87. - - Acratopotes, a hero honoured in Munychia, 64. - - Adæus, surnamed the cock, defeated and killed by Chares, 853. - - Adæus of Mitylene cited, 751, 967. - - Adespoti, freedmen among the Lacedæmonians, 427. - - Admete of Argos, story of, 1072. - - Adonis, a kind of fish, 525. - - Adramyttes, king of Lydia, 826. - - Adrian, wine so called, 54. - - Æacis, a kind of drinking cup, 739. - - Ægimius cited, 1028. - - Æginetans, their numerous slaves, 428. - - Ælius Asclepiades cited, 1080. - - Æmilianus of Mauritania, the grammarian, a Deipnosophist, 2. - - Æolian harmony, its character, 996; - called afterwards Sub-Dorian, 997. - - Æolus, a kind of fish, 503. - - Æschines, his bad character, according to Lysias, 975; - cited, 349, 536, 915. - - Æschylides cited, 1040. - - Æschylus, invented scenic dresses, and arrayed the choruses of his - plays, 35; - his appeal to posterity, 548; - accused of intemperance, 676; - cited, 18, 28, 62, 84, 111, 112, 120, 143, 145, 165, 265, 282, - 475, 497, 547, 571, 588, 592, 620, 634, 664, 669, 706, 739, 748, - 759, 764, 783, 784, 789, 797, 805, 916, 957, 958, 961, 1001, - 1005, 1009, 1050, 1065, 1076, 1102, 1120. - - Æschylus the Alexandrian cited, 956. - - Æthlius cited, 1040, 1045. - - Ætolians involved in debt by extravagance, 844. - - Affection of various animals for man, 967. - - Agallis of Corcyra wrote on grammar, 23. - - Agatharchides cited, 46, 250, 270, 387, 395, 428, 466, 609, 844, 845, - 862, 880, 881, 1041. - - Agatho cited, 336, 703, 931. - - Agathocles, a favourite of Philip, 407. - - Agathocles of Atracia wrote on fishing, 21. - - Agathocles of Babylon cited, 49, 592, 825. - - Agathocles of Cyzicus cited, 1039. - - Agathon cited, 287, 717, 846. - - Agelæi, a kind of loaves, 183. - - Agelochus cited, 87. - - Agen, a satyric drama, question as to its author, 83. - - Agias cited, 1000. - - Agiastos cited, 144. - - Agis cited, 827. - - Aglais, the female trumpeter, her voracity, 654. - - Aglaosthenes cited, 131. - - Agnocles the Rhodian cited, 567. - - Agnon the Academic cited, 961. - - Agron, king of the Illyrians, kills himself with drinking, 695. - - Alban wine, two kinds of, 43, 54. - - Alcæus the Mitylenean, fond of drinking, 679; - cited, 37, 63, 123, 178, 182, 497, 584, 628, 630, 644, 669, 670, - 678, 679, (poetic version, 1180,) 726, 767, 1000, (1211,) 1076, - 1083, 1098, 1104, 1108. - - Alcetas the Macedonian, a great drinker, 689. - - Alcibiades, character of, 855; - his triumphant return to Athens, 856; - attached to courtesans, 916; - his death, 917. - - Alcidamas cited, 945. - - Alcides of Alexandria, a Deipnosophist, 3. - - Alcimus cited, 506, 696, 830. - - Alciphron cited, 52. - - Alcisthenes of Sybaris, his rich garment, 865. - - Alcman, recorded by himself as a great eater, 656; - cited, 52, 64, 136, 137, 183, 190, 227, 588, 614, 656, 797, 958, - (poetic version, 1206,) 995, 1017, 1036, 1087, 1089. - - Aleison, a kind of drinking cup, 740. - - Alexamenus cited, 808. - - Alexander the Great, death of, 686; - his drunkenness, 687; - his debauchery, 961; - his luxury and extravagance, 860; - gross flattery offered to him, 861; - his letter to Philoxenus cited, 36, 70; - his letter to the satraps of Asia cited, 742; - his Agen cited, 935. - - Alexander, king of Egypt, 880. - - Alexander, king of Syria, 335. - - Alexander the Ætolian cited, 273, 444, 465, 650, 1117. - - Alexander the Myndian cited, 94, 107, 351, 610, 611, 613, 615, 616, - 617, 618, 619, 620, 622, 623, 628. - - Alexandrides cited, 94. - - Alexarchus, his strange letter, 164. - - Alexinus the logician cited, 1113. - - Alexis the comic poet, an epicure in fish, 543; - cited, 30, 34, 42, 47, 51, 56, 60, 64, 66, 75, 77, 81, 90, - (poetic version, 1126,) 95, 99, 105, 110, 111, 125, 126, 128, - 157, 158, 159, 167, 173, 177, 178, 180, 183, 189, 193, 194, - (1133,) 198, 202, 203, 204, 206, 207, 209, 218, 219, 220, 222, - 259, 263, 264, (1136,) 265, 271, 272, 274, 354, 355, 356, (1139,) - 357, 358, (1142,) 359, (1143,) 362, 363, 372, (1146,) 374, (1150,) - 378, 379, 380, 381, 384, 389, 390, 399, 400, 405, (1156, 1157,) - 406, 452, 460, 472, 475, 482, 494, 510, 514, 532, (1163,) 535, - 536, 537, 558, 562, 571, 575, 576, 579, 582, 596, (1174,) 599, - 603, 605, 607, 622, 623, 658, 660, 663, 664, 665, 672, 678, 680, - 681, 697, 700, 701, 705, 709, (1180,) 731, (1183,) 743, (1185,) - 749, 751, 752, 754, 768, 772, 792, 797, 800, 803, 804, 805, 818, - (1186,) 828, 865, 871, 884, 885, 894, (1190,) 899, (1191,) 901, - (1193,) 904, (1194,) 907, 908, (1194,) 915, 918, 935, 936, 942, - 950, 966, 974, 978, 991, (1210,) 1020, 1026, 1027, 1029, 1040, - 1041, 1043, 1047, 1048, 1057, 1059, 1060, 1072, 1083, 1095, 1098, - 1104, 1105, (1217,) 1107, 1118, 1119, 1120. - - Alexis cited, 660. - - Alexis the Samian cited, 916. - - Alexon cited, 283. - - Almonds, 85; - various kinds, 85. - - Alphesticus, a fish, 442. - - Alps, the, or Rhipæan mountains, 468. - - Amalthea, horn of, a grove so called, 867; - a drinking cup, 741. - - Amaranthus cited, 542, 653. - - Amasis, the Egyptian king, how he obtained the throne, 1086; - fond of mirth, 409; - a great drinker, 692. - - Ambrosia nine times sweeter than honey, 64; - a flower so called, 1093. - - Ameipsias cited, 12, 103, 113, 426, 482, 497, 516, 580, 644, 673, - 705, 754, 1066. - - Amerias cited, 129, 189, 281, 282, 420, 581, 670, 741, 774, 1089, - 1118, 1121. - - Amiæ, or tunnies, 436. - - Amiton the Eleuthernæan, a harp-player, 1019. - - Ammonius cited, 907. - - Amœbius the harp-player, 993. - - Amphicrates cited, 921. - - Amphictyon, king of the Athenians, honours paid to Bacchus by, 63. - - Amphilochus, advice to, 823. - - Amphion the Thespæan, cited, 1003. - - Amphis the comic writer, cited, 12, 50, 57, 71, 78, 83, 93, 110, - 114, 167, 279, 356, (poetic version, 1138,) 435, 463, 531, 608, - 663, 666, 671, 707, 894, 901, 908, 944, 1026, 1103, (1216.) - - Amphis, a wine so called, 52. - - Amusements, fondness of the Greeks for, 31. - - Amyntas cited, 110, 698, 800, 848. - - Anacharsis the Scythian, his satire on drunkenness, 691. - - Anacreon, a sober and virtuous man, 677; - cited, 18, 34, 282, 283, 362, 625, 673, 680, 685, 705, 726, 730, - 738, 753, 757, 758, 796, 854, 903, 955, (poetic version, 1205,) - 957, 1012, 1013, 1014, 1015, 1030, 1072, 1075, 1076, 1083, - 1098, 1102, 1108. - - Ananius cited, 132, 443, 583, 997. - - Anaxagoras cited, 94, 119, 120. - - Anaxandrides destroys his unsuccessful plays, 589; - cited, 47, 57, 78, 112, 158, 175, 214, 266, 281, 283, 352, - 359, 381, 382, 389, 400, 410, 413, 463, 470, 483, 520, 589, - 720, 727, 731, 768, 769, 803, 886, 912, 980, 1013, 1020, 1026, - 1046, 1047, 1098, 1102, 1104, 1110, 1119. - - Anaxarchus the philosopher, his mode of life, 877. - - Anaxilas, or Anaxilaus, cited, 104, 113, 158, 205, 275, 284, 355, - 399, 482, 540, 590, 607, 656, 672, 742, 877, 893, (poetic version, - 1187,) 914, 994, 1047. - - Anaximander cited, 796. - - Anaximenes of Lampsacus cited, 365, 851, 944. - - Anaxippus cited, 271, (poetic version, 1136,) 656, 776, 974. - - Anchiale and Tarsus built in one day by Sardanapalus, 848. - - Anchimolus, a water-drinker, 72. - - Anchovies, 447; - mode of cooking, 448. - - Ancona, wine of, 44. - - Ancyla, a kind of drinking cup, 739. - - Andreas of Panormus, cited, 1012. - - Andreas the physician cited, 191, 490, 491. - - Andriscus cited, 131. - - Androcottus the Lydian, luxury of, 849. - - Androcydes cited, 404. - - Andron of Alexandria cited, 285, 1087. - - Androsthenes cited, 155. - - Androtion cited, 126, 137, 591. - - Anicetus cited, 741. - - Anicius, Lucius, his burlesque triumph, 981. - - Animals, fondness of the Sybarites for, 832. - - Annarus the Persian, luxury of, 849. - - Antagoras, the poet, repartee of, 538. - - Antalcidas the Lacedæmonian, favoured by the king of Persia, 79. - - Antelopes, 625. - - Antheas the Lindian, 702. - - Anthias, the, 442; - why called a sacred fish, 443. - - Anthippus cited, 637, (poetic version, 1176.) - - Anticlides cited, 254, 605, 735, 754. - - Antidotus cited, 181, 378, 1027, 1050. - - Antigenides, witticism ascribed to, 1008. - - Antigonus the Carystian cited, 73, 137, (poetic version, 1129,) 146, - 466, 475, 544, 661, 691, 876, 901, 904, 962, 969. - - Antimachus cited, 471, 478, 745, 746, 748, 757, 758, 770, 775. - - Antinous, garland of, 1081. - - Antiochus of Alexandria cited, 769. - - Antiochus the Great, his favour for players and dancers, 31; - his drunkenness, 692, 694. - - Antiochus Epiphanes, games celebrated by, 310; - a great drinker, 692. - - Antiochus Grypus, his magnificent entertainment, 864. - - Antiochus Theos banishes the philosophers, 875. - - Antipater, the king, his plain mode of life, 878; - a check on the disorderly conduct of Philip, 687. - - Antipater of Tarsus cited, 546, 1028. - - Antiphanes, his remark to king Alexander, 888; - cited, 4, 5, 7, 12, 17, 24, 29, 37, 45, 46, 47, 62, 65, 70, 71, - 77, 78, 93, 96, 99, 100, 104, 108, 109, 110, 112, 119, 125, 126, - 130, 140, (poetic version, 1129,) 157, 160, 165, 167, 172, - (1133,) 179, 186, 195, 198, 202, 203, 206, 207, 209, 214, 231, - 252, 255, 258, 259, 260, 271, 272, 273, 276, 279, 353, 354, 355, - (1137,) 357, (1142,) 358, 364, 375, (1151,) 376, 389, 404, (1156,) - 405, 411, 452, 462, 463, 469, 471, 474, 476, 482, 486, 491, 492, - 507, 508, 520, 535, 536, 537, 541, 542, 565, 577, 579, 583, 599, - 618, 624, 625, 626, 633, 634, 635, 645, 666, 667, 697, 701, 703, - 704, 708, 710, 711, (1181,) 720, 724, 737, 751, 756, 774, 776, - 777, 778, 789, 800, 805, 806, 843, 872, 885, 886, 895, 905, 908, - 914, 915, 934, 936, 937, 986, 993, 1026, 1028, 1030, 1033, 1047, - 1050, 1057, 1058, 1064, 1065, 1072, 1084, 1088, 1096, 1101, 1102, - 1104, 1107. - - Antiphanes the orator, cited, 626. - - Antiphon cited, 666, 841, 1040. - - Antisthenes cited, 343, 344, 350, 822. - - Antony, Marc, assumes the style of Bacchus, 239. - - Antylla, revenues of, the pin money of Egyptian and Persian queens, - 55. - - Anytus, a friend of Alcibiades, 856. - - Aotus, a kind of drinking cup, 740. - - Apanthracis, a kind of loaf, 182. - - Apellas cited, 104, 581. - - Aphetæ, freedmen among the Lacedæmonians, 427. - - Aphritis, a kind of anchovy, 447. - - Apicius, an epicure, 10. - - Apion cited, 802, 1027, 1086. - - Apollo the fish-eater, 545. - - Apollocrates, a drunkard, 688. - - Apollodorus of Adramyttium cited, 1090. - - Apollodorus the arithmetician cited, 660. - - Apollodorus of Athens cited, 104, 108, 137, 148, 276, 442, 486, - 512, 770, 774, 795, 801, 907, 913, 930, 935, 943, 1017, 1032, - 1037, 1059, 1088. - - Apollodorus of Carystus cited, 57, 127, 440, 441, 480. - - Apollodorus the comic poet cited, 4, (poetic version, 1123.) - - Apollodorus the Cyrenean cited, 777. - - Apollodorus of Gela cited, 206, 752. - - Apollodorus, son of Pasion, cited, 916. - - Apollodorus the physician cited, 1078. - - Apollonius cited, 162. - - Apollonius of Herophila cited, 1099. - - Apollonius Rhodius cited, 445, 712. - - Apollophanes cited, 190, 745, 775. - - Apopyrias, 185. - - Apopyris, the, a fish, 529. - - Apparatus, the cook's, 271. - - Appian the grammarian, 402. - - Apples, 135; - various kinds, 136; - battle of apples, 435. - - Aracis, a drinking cup, 803. - - Arææ, islands, why so called, 412. - - Araros cited, 77, 144, 159, 175, 281, 374, 751, 899. - - Aratus cited, 781, 782, 786. - - Arbaces, the Mede, his interview with Sardanapalus, 847. - - Arbutus, the, 82, 83. - - Arcadians, cultivation of music by the, 999. - - Arcadion, epitaph on, 689. - - Arcesilaus, ready wit of, 662. - - Archagathus cited, 254. - - Archaianassa, the mistress of Plato, his song on her, 940; - (poetical version, 1197.) - - Archedicus cited, 459, 460, 745. - - Archelaus of the Chersonese cited, 615, 888. - - Archemachus cited, 414. - - Archestratus the soothsayer, weighed only one obol, 884. - - Archestratus the Syracusan cited, 7, (poetic version, 1123,) 48, - 92, 105, 154, (1130,) 168, 169, 174, 185, 193, 196, 260, 262, - 437, 447, 449, 450, 452, 460, 461, 462, 468, 471, 473, 476, 477, - 479, 480, 482, 487, 489, 491, 494, 496, 501, 502, 503, 505, 506, - 507, 510, 512, 513, 514, 515, 516, 517, 520, 604, 630, 1013. - - Archidamas, king, fined for marrying a rich instead of a beautiful - wife, 905. - - Archilochus the Parian poet, cited, 11, (poetic version, 1123,) 51, - 86, 128, 143, 184, 201, 296, 468, 612, 654, 685, 706, 771, (1186,) - 838, 839, 841, 1000, 1002, 1021, 1045, 1099. - - Archimelus cited, 333. - - Archippus cited, 144, 151, 159, 359, 436, 482, 489, 495, 506, 517, - 519, 524, 541, 668, 671, 798, 1024, 1049, 1083. - - Archonides the Argive, never thirsty, 72. - - Archytas, his kindness to his slaves, 832; - cited, 137, 286, 828. - - Arctinus the Corinthian cited, 36, 436. - - Areopagus, persons cited before the, for extravagant living, 268. - - Arethusa, fountain of, 69. - - Argas, a parodist, 1024. - - Argyraspides, or Macedonian body-guard, 863. - - Argyris, a drinking cup, 742. - - Ariphron cited, 1122, (poetic version, 1222.) - - Aristagoras cited, 913. - - Aristarchus the grammarian, 65, 86, 295, 297, 301, 797, 801, 1012. - - Aristarchus the tragic poet cited, 978. - - Aristeas cited, 994. - - Aristias cited, 99, 1095. - - Aristides cited, 1024. - - Aristippus, his retort on Plato, 541; - given to luxury, 870; - bears the practical jokes of Dionysius, 871; - justifies his conduct, 871, 939. - - Aristobulus of Cassandra cited, 71, 394, 686, 849. - - Aristocles cited, 227, 278, 989. - - Aristocrates cited, 138. - - Aristodemus cited, 384, 387, 534, 544, 792. - - Aristogeiton cited, 944. - - Aristomenes cited, 17, 190, 451, 605, 1040, 1052. - - Ariston the Chian cited, 63, 660, 902. - - Aristonicus cited, 33. - - Aristonicus the ball-player, statue to, 31. - - Aristonymus the harp-player, 715; - his riddles, 715; - cited, 145, 447, 448, 451. - - Aristophanes cited, 35, 50, 68, 79, 81, 83, 86, 92, 93, 94, 103, - 107, 109, 111, 126, (poetic version, 1129,) 129, 130, 134, 144, - 145, (1130,) 149, 150, 151, 157, 159, 160, 173, 178, 181, 182, - 183, 184, 186, 189, 193, 195, 197, 209, 214, 218, 226, 249, 251, - 255, 260, 271, 273, 274, 276, 277, 285, 286, 293, 362, 434, 448, - 450, 452, 469, 471, 472, 474, 483, 485, 488, 489, 494, 495, 497, - 505, 509, 510, 512, 518, 519, 541, 545, 575, 577, 578, 579, 585, - 586, 587, 589, 590, 591, 599, 606, 607, 608, 610, 611, 619, 623, - 624, 627, 628, 629, 630, 645, 646, 659, 666, 668, 669, 702, 705, - 726, 727, 742, 744, 762, 763, 764, 771, 773, 774, 778, 789, 790, - 792, 803, 841, 845, 882, 907, 911, 945, 987, 1003, 1004, 1017, - 1025, 1031, 1032, 1033, 1040, 1044, 1045, 1066, 1081, 1086, 1102, - 1103, 1104, 1108, 1118, 1119, 1121. - - Aristophanes the grammarian cited, 138, 143, 361, 451, 591, 604, - 644, 797, 930, 987, 1054. - - Aristophon cited, 104, 375, 376, (poetic version, 1151,) 475, 752, - 884, 895, (1190,) 901, (1193,) 902. - - Aristos the Salaminan cited, 689. - - Aristotle wrote drinking songs, 5; - criticisms on his Natural History, 555; - cited, 40, 52, 56, 66, 72, 104, 107, 146, 147, 148, 149, 151, - 154, 174, 277, 288, 293, 372, 428, 436, 442, 443, 447, 449, - 450, 461, 464, 467, 469, 471, 472, 473, 474, 475, 476, 477, 479, - 480, 481, 482, 483, 484, 485, 487, 490, 491, 492, 494, 495, 496, - 497, 499, 500, 501, 502, 503, 506, 509, 510, 513, 514, 516, 517, - 518, 520, 524, 531, 548, 609, 611, 612, 615, 616, 617, 618, 620, - 621, 622, 626, 679, 686, 687, 706, 732, 794, 798, 808, 813, 834, - 838, 839, 849, 865, 889, 890, 891, 902, 920, 987, 1024, 1025, - 1042, 1045, 1046, 1049, 1076, 1077, 1106, 1113, 1114, (poetic - version, 1221.) - - Aristoxenus, a luxurious philosopher, 11; - cited, 76, 278, 279, 283, 286, 660, 744, 872, 889, 988, 989, 991, - 995, 1005, 1006, 1007, 1008, 1013, 1014, 1015, 1019, 1037. - - Armenidas cited, 51. - - Arnexias cited, 85. - - Aroclum, a kind of drinking cup, 740. - - Artaxerxes, his favour for Timagoras, 79. - - Artemidorus, (the false Aristophanes,) collected savings on cookery, - 7; - cited, 184, 609. - - Artemidorus the Aristophanian, 283, 609, 775, 1058, 1059, 1060. - - Artemidorus of Ephesus cited, 184, 527. - - Artemon becomes suddenly rich, 854; - Anacreonic verses on him, 854. - - Artemon cited, 826, 1017, 1018, 1109. - - Artichokes, 116. - - Artus, king of the Messapians, 180. - - Aryasian wine, 54. - - Aryballus, a drinking cup, 741, - - Arycandians involved in debt through their extravagance, 845. - - Arystichus, a drinking cup, 742. - - Asclepiades of Myrlea cited, 82, 740, 756, 760, 778, 779, 780, - 797, 801, 802, 806, 908, 1084. - - Asclepiades and Menedemus, 269. - - Asclepiades Tragilenses cited, 720. - - Asius of Samos cited, 206, 842. - - Asopodorus, his remark on popular applause, 1008; - cited, 1021. - - Asparagus, 103. - - Aspasia, the mistress of Pericles, 854; - fills Greece with courtesans, 911; - accused of impiety, and defended by Pericles, 940; - cited, 348, 349. - - Astaci, 174. - - Asteropæus, Laurentius likened to, 4. - - Astydamas the athlete, strength and voracity of, 651. - - Astydamas, the tragic poet, 56; - cited, 65, 648, 793. - - Astypalæa, island of, overrun with hares, 631. - - Atergatis, her love of fish, 546. - - Athanis cited, 164. - - Athenæus, author of the Deipnosophists, 1; - cited, 335. - - Athenian flattery, 397; - loaves, 186; - law for the protection of slaves, 419; - banquets, 733; - courtesans, 916, 930. - - Athenion cited, 1056, (poetic version, 1212.) - - Athenion becomes tyrant of Athens, 336. - - Athenocles the artist, 738. - - Athenocles the Cyzicene cited, 291. - - Athenodorus cited, 832. - - Athens, large number of slaves in, 428. - - Athletes, censure of, 651. - - Attic banquet, description of an, 220; - form of certain words, 627. - - Attitudes of guests, 307. - - Aurelius, Marcus, the emperor, 3. - - Autoclees wastes his fortune, and commits suicide, 859. - - Autocrates cited, 622, 726. - - Autocratic wines, 54. - - Autopyritæ, 183. - - Axiochus, a companion of Alcibiades, 856. - - Axionicus cited, 158, 266, 280, 377, 384, - 539, 698. - - Axiopistos cited, 1037. - - - BABYLON, wine from, called nectar, 53. - - Bacchides, inscription on his tomb, 531. - - Bacchus, likened to a bull, and to a leopard, 63. - - Bacchylides cited, 33, 59, (poetic version, 1125,) 291, 739, 799, - 1065. - - Bacchylus, 185. - - Bachelors, how treated in Sparta, 889. - - Bæton cited, 698. - - Bagoas the eunuch, 962. - - Baiæ, bad water at, 70. - - Balani, or sea-acorns, 151. - - Ball-play said to be invented by the Lacedæmonians, 23; - various kinds, 24. - - Ball-player, statue erected to a, 31. - - Bambradon, a fish, 451. - - Banishment and death of philosophers, 875, 975. - - Banquets, posture at, 29; - dancing at, 219; - an Attic banquet, 220; - Lacedæmonian, 224; - Cretan, 231; - Persian, 233; - Cleopatra's, 239; - Phigalean, 240; - Arcadian, 241; - at Naucratis, 241; - Egyptian, 242; - Thracian, 243; - Celtic, 245; - Parthian, 246; - Roman, 247; - philosophic banquets, 288; - described by Homer, 289, 300; - by Epicurus, 298; - by Xenophon, 299; - dole-basket, 575; - public, on occasion of victory, 853. - - Barbine wine, 44. - - Bards, the old Grecian, modest and orderly, 22. - - Barley-cakes, 189. - - Basilus cited, 614. - - Bathanati, gold proscribed by the, 369. - - Baths, their injurious character, 29; - various kinds, 40; - recommended by Homer, 292. - - Bathyllus of Alexandria, the introducer of tragic dancing, 33. - - Batiacium, a drinking cup, 742. - - Baton cited, 171, (poetic version, 1132,) 262, 395, 689, 1022, 1058, - (1216,) 1084. - - Baucalis, a drinking cup, 742. - - Beans, the Egyptian, 121. - - Bean-soup, 643. - - Beauty, prizes for, 905, 972. - - Beef, the Greek chiefs fed on, 13. - - Beer, an Egyptian drink, 56. - - Beet-root, 584. - - Belone, the, a fish, 502. - - Bembras, a kind of anchovy, 451. - - Berosus cited, 1021. - - Bessa, a drinking cup, 742. - - Bibline wine, 51. - - Bicus, a drinking cup, 743. - - Bill of fare at entertainments, 81. - - Bion cited, 74. - - Bion the Borysthenite cited, 261, 664. - - Bion of Soli cited, 906. - - Birds, traps and nets for catching, 41. - - Bisaltæ, their device for conquering the Cardians, 834. - - Bithynians enslaved by the Byzantines, 426. - - Biton cited, 1012. - - Blackbirds eaten, 108. - - Blackcap, the, 107. - - Blæsus cited, 184, 777. - - Blema, a kind of bread, 189. - - Blennus, a fish, 452. - - Blepsias cited, 188. - - Boar, the wild, 632. - - Boaxes, or boeces, 450, 491; - origin of the name, 550. - - Bœotian, reply of a, 466. - - Bœotians, gluttony of the, 657. - - Bœotus, a parodist, 1116. - - Boiled meats, 41; why preferred to roast, 1049; boiled wines, 52; - boiled water, 201. - - Boius cited, 620. - - Boletinus, a kind of bread, 189. - - Bombylius, a drinking cup, 743. - - Book, a great, a great evil, 121. - - Bormus, dirge for, 988. - - Boscades, a species of duck, 623. - - Boys, love of, 902, 959. - - Brain of the palm, 118. - - Brains, the word thought ill-omened, 108. - - Bread, 179; various kinds, 180, 188; modes of making, 186; - wholesomeness or unwholesomeness, 190. - - Breakfasts in the Homeric times, 17. - - Brizo, a goddess, 529. - - Bromias, a drinking cup, 743. - - Buffoons and mimics, 32. - - Buglossus, a shell-fish, 452. - - Bustard, the, 614. - - Buxentine wine, 44. - - Byzantines addicted to drunkenness, 698; luxury of the, 844. - - - CABBAGE, a preventive of drunkenness, 56; various kinds, 582; oaths by - the, 583. - - Cactus, the, 117. - - Cadiscus, a kind of cup, 754. - - Cadmus, the grandfather of Bacchus, said to be a cook, 1053. - - Cadus, a kind of vessel, 753; doubtful whether a cup, 754. - - Cæcuban wine, 44. - - Cæcilius the orator, cited, 429, 735. - - Cæcilius of Argos, a writer on fishing, 20. - - Caius Caligula called young Bacchus, 239. - - Cakes, various, 1037. - - Calamaules, a musical instrument, 281. - - Calanus the Indian philosopher, death of, 690. - - Calenian wine, 44. - - Calliades cited, 632. - - Callias, his extravagance, 859. - - Callias, his Grammatical Tragedy, 433; cited, 93, 143, 227, 282, - 433, 448, 449, 480, 543, 707, 715, 777, 840, 841, 867, 1066. - - Callicrates the artist, 738. - - Callicthys, or anthias, 442; perhaps different fish, 444. - - Callimachus cited, 3, 92, 114, 121, 159, 383, 396, 446, 500, - 513, 518, 519, 611, 612, 621, 624, 699, 760, 793, 913, 933, - 1028, 1067, 1068, 1069. - - Callimedon, surnamed the Crab, 173; a fish-eater, 536, 537. - - Calliphanes, his store of quotations, 6. - - Callippus, death of, 814; cited, 1067. - - Callipyge, Venus, 887. - - Callisthenes the historian, cited, 120, 713, 889. - - Callistion, a drunken woman, 775. - - Callistium, a courtesan, 933. - - Callistratus censures slovenliness of dress, 34; - cited, 206, 413, 791, 944, 1111; - (poetic version, 1217.) - - Callixene, a Thessalian courtesan, 687. - - Callixenus the Rhodian cited, 313, 324, 333, 334, 609, - 756, 772, 1081. - - Calpinum, or scaphinum, a kind of drinking cup, 757. - - Calyca, song so called, 988. - - Calydonian boar, questions regarding the, 632. - - Camasenes, a generic name for fish, 528. - - Cambles, king of Lydia, a great glutton, 654; - eats his wife, 654. - - Cambyses induced to invade Egypt by a woman, 896. - - Candaulus, a Lydian dish, 828. - - Candles and candlesticks, 1118. - - Cantharus cited, 17, 113, 136, 490, 493. - - Cantharus, a kind of drinking cup, 754; - also a boat, 755; - other meanings, 755, 756. - - Cantibaris the Persian, his voracity, 655. - - Capito cited, 552, 670. - - Cappadocian loaves, 187. - - Capping verses, 723. - - Capua, luxury and fate of, 846; - wine of, 44. - - Carabi, 174. - - Caranus, marriage-feast of, 210. - - Carbina overthrown by the Tarentines, 837. - - Carcharias, the, 481, 486. - - Carchesium, a kind of drinking cup, 756. - - Carcinus cited, 302, 895. - - Cardians, how conquered by the Bisaltæ, 834. - - Carides, 174. - - Carrot, the, 584. - - Caruca, a kind of sauce, 827. - - Carvers of goblets, celebrated, 738. - - Carystian wine, 52. - - Carystius of Pergamos cited, 372, 687, 811, 814, 868, 878, 922, - 923, 962, 974, 989, 990, 1021, 1093. - - Castanets, a musical instrument, 1016. - - Castorion the Solensian cited, 718. - - Castration of women first practised by the Lydians, 826. - - Cato censures the luxury of Lucullus and others, 432. - - Catonocophori, slaves among the Sicyonians, 427. - - Caucalus cited, 649. - - Caucine wine, 44. - - Caul, the, 176. - - Cebes of Cyzicus, feast of, 252. - - Celebe, a kind of drinking cup, 757; - a vessel of another kind, 757, 758. - - Celts, their banquets, 245; - single combats, 248; - love of boys, 961. - - Cephalus cited, 945. - - Cephari, a kind of fish, 481. - - Cephisodorus cited, 100, 197, 201, 545, 725, 878, 885, 1004, - 1065, 1104. - - Ceraon, a hero honoured in Sparta, 64. - - Cercidas of Megalopolis cited, 547, 880. - - Cercops of Miletus cited, 806. - - Cernus, an earthenware vessel, 760. - - Ceryx, a shell-fish, 144. - - Cestreus, the, 481; - why called the Faster, 483. - - Chabrias the Athenian, his intemperance, 852. - - Chæreas cited, 53. - - Chæremon cited, 58, 70, 900, 970, (poetic version, 1207,) 971, - 1085. - - Chærephon, a dinner hunter, 264. - - Chærephon cited, 383, 1080. - - Chærippus, a great eater, 654. - - Chalcedonians, luxury of the, 844. - - Chalcidic goblets, 803. - - Chalcis, the, a fish, 517. - - Chalydonian wine, 46. - - Chamæleon cited, 35, 36, 286, 429, 534, 548, 589, 592, 614, 641, - 673, 677, 679, 727, 854, 916, 955, 958, 974, 989, 994, 1003, - 1049. - - Channa, the, a fish, 516. - - Char, the, 503; - said never to sleep, 503; - two kinds, 503. - - Chares of Athens, his intemperate life, 852. - - Chares of Mitylene cited, 45, 155, 205, 274, 435, 686, 690, 825, - 861, 919. - - Charicleides cited, 512. - - Charicles cited, 551. - - Charidemus of Oreum, his intemperance, 689. - - Charilas said to be a great eater, 654. - - Chariton and Melanippus, 960. - - Charmus cited, 972. - - Charmus the Syracusan, his dinner wit, 6. - - Charon the Chalcidian, 962. - - Charon of Lampsacus cited, 622, 757, 834. - - Cheese, 1052; - various kinds, 1052. - - Cheesecakes, 207; - Apician, 10; - Philoxenian, 8; - treatises on the art of making, 1028; - various kinds of, 1029. - - Chelidonium, not the same as the anemone, 1093. - - Chelidonizein, institution of the, 567; - (poetical version, 1166.) - - Chellones, a kind of fish, 481. - - Chemæ, shell-fish, 150. - - Chenalopex, a bird, 623. - - Cherries, 82; - brought to Italy by Lucullus, 83. - - Chestnuts, 89. - - Chian wine, 54, 55. - - Chians, the first planters of the vine, 43; - their tyrants, 407; - the first slave purchasers, 416. - - Chionides cited, 197, 223, 1020. - - Chios, tyrants of, 407. - - Chœrilus, a great fish-eater, 544; - cited, 732, 848. - - Chonni, drinking cups, 803. - - Chromis, the, a fish, 517. - - Chrysippus, 961. - - Chrysippus the Solensian cited, 8, 12, 29, 111, 148, 172, 223, 255, - 256, 370, 419, 437, 448, 530, 531, 532, 587, 732, 904, 982, 983, - 1054, 1097. - - Chrysippus of Tyana cited, 186, 1034. - - Chrysocolla, 183. - - Chrysogonus cited, 1037. - - Chrysophrys, the, a fish, 446, 517. - - Chutrides, drinking cups, 804. - - Ciboria, or Egyptian beans, 121. - - Ciborium, a drinking cup, 761. - - Cilician loaves, 183; - wine, 54. - - Cimon, his liberality, 853. - - Cindon, a fish-eater, 544. - - Cinesias, a very tall and thin man, 882; - accused of impiety, 883. - - Cissybium, a drinking cup, 760, 768. - - Citron, 139; - an antidote, 141. - - Clarotæ, the, Cretan slaves, 414. - - Cleanthes the Tarentine, spoke in metres, 6. - - Clearchus the Peripatetic cited, 47, 71, 81, 95, 253, 401, 433, - 448, 494, 498, 499, 525, 526, 532, 543, 545, 548, 551, 613, - 619, 625, 629, 655, 707, 714, 715, 718, 719, 722, 723, 745, - 750, 775, 824, 826, 830, 837, 839, 840, 848, 849, 854, 862, - 865, 866, 869, 877, 878, 886, 889, 902, 916, 940, 942, 952, - 966, 967, 975, 987, 939, 1021, 1037, 1088, 1097, 1115, 1121. - - Clearchus the comic poet, 6, 7, 9; - cited, 671, 978, 993, 1026. - - Clearchus of Solensium cited, 192. - - Cleidemus cited, 646, 671, 972, 1055, 1056. - - Cleisophus, the parasite, 390. - - Cleo, a drunken woman, 696. - - Cleobulina of Lindus cited, 707. - - Cleobulus the Lindian institutes the chelidonizein, 567. - - Cleomenes cited, 619. - - Cleomenes of Rhegium cited, 634. - - Cleomenes I. of Sparta, goes mad through drunkenness, 673, 689. - - Cleomenes III. of Sparta, his entertainments, 230. - - Cleon, surnamed Mimaulus, 715. - - Cleon the singer, statue and inscription to, 31. - - Cleonymus accused of gluttony, 654. - - Cleopatra, her sumptuous banquets, 239. - - Clepsiambus, a musical instrument, 1016. - - Clibanites, 182. - - Clidemus cited, 371. - - Clisophus the Salymbrian, folly of, 966. - - Clisthenes of Sicyon, witty saying of, 1002 - - Clitarchus cited, 115, 240, 419, 446, 471, 745, 754, 757, 760, 763, - 791, 849, 921 935, 1064, 1120. - - Clitomachus the Carthaginian cited, 634. - - Clytus cited, 864, 1047. - - Cnidian wines, 54. - - Cnopus, death of, 406. - - Coan wine, 54. - - Cobites, a kind of anchovy, 447. - - Cock, the, 616; - Aristotle's statement, 616. - - Cockles, 145. - - Cod, differs from the hake, 496. - - Cold water, expedient for procuring, 204. - - Colophonians, luxury of the, 843. - - Collabi, 183. - - Collection of money, pretexts for, 566, 568. - - Collix, 186. - - Collyra, 184. - - Comedy, invention of, 65. - - Commodus, the emperor, 860. - - Concubines tolerated by wives, 890. - - Condu, an Asiatic cup, 761. - - Congers, 453. - - Cononius, a drinking cup, 762. - - Cookery, writers on, 827. - - Cooks prepare sham anchovies, 11; - praises of their art, 170; - their apparatus, 271; - their conceit and arrogance, 453, 455; - some celebrated ones, 459; - cleverness of, 593, 1058; - learned cooks, 597, 601; - boasts of cooks, 637, 1056; - highly honoured by the Sybarites, 832; - formerly freemen, 1053, 1057; - jesters, 1054; - experienced in sacrifices, 1054; - their profession respectable, 1055; - a tribe entitled to public honours, 1056. - - Cook-shops, frequenting, reckoned discreditable, 907. - - Coot, the, 623. - - Copis, a Lacedæmonian entertainment, 225. - - Coptos, wine of, 155. - - Coracini, Coracinus, a kind of fish, 484. - - Corcyrean wine, 54. - - Cordax, a lascivious dance, 635. - - Cordistæ, a tribe of Gauls, gold proscribed by the, 369. - - Cordylis and cordylus, fish, 480. - - Corinth, vast number of slaves in, 428. - - Corinthian wine, 51. - - Corœbus, the victor at the Olympic games, a cook, 601. - - Coronistæ, and coronismata, 567. - - Coryphæna, a kind of fish, 477. - - Cothon, a kind of fish, 485; - a drinking cup, 770. - - Cotta cited, 429. - - Cottabus, throwing the, 674, 739, 764, 1063. - - Cotyle, a drinking cup, 763. - - Cotylisca or cotylus, a drinking cup, 764. - - Cotys, king of Thrace, his luxury and madness, 851. - - Couches, kinds of, 78; - scented, 79. - - Courides. See Carides. - - Courtesans, rapacity of, 893; - writers on, 907; - plays named from, 907; - their artifices, 908; - list of, 912; - the Abydene, 915; - the Athenian, 916; - the Corinthian, 916; - courtesans of kings, 921, 924; - witty sayings of, 923; - literature cultivated by, 931. - - Coverlets, 79; - mentioned by Homer, 79. - - Crabs, 173. - - Cranes, fable of their origin, 620. - - Craneums, a kind of drinking cup, 765. - - Crates, the artist, 738. - - Crates cited, 83, 186, 193, 197, 254, 371, 390, 421, 581, 619, - 625, 659, 763, 783, 791, 795, 987, 1044, 1103. - - Cratanium, a drinking cup, 765. - - Cratinus cited, 11, 37, 48, 76, 80, 93, 103, 111, 112, 113, 114, - 144, 154, 157, 166, 185, 196, 224, 264, 274, 282, 420, 469, - 476, 478, 495, 513, 543, 588, 589, 590, 591, 604, 606, 624, 647, - 668, 672, 704, 739, 789, 802, 803, 886, 907, 951, 1004, 1020, - 1021, 1023, 1033, 1050, 1059, 1064, 1080, 1082, 1087, 1088, 1089, - 1094, 1095, 1116. - - Cratinus, epigram on, 64. - - Cratinus the younger cited, 379, 727, 748, 1057, 1068. - - Cratinus the Athenian, 960. - - Crawfish, 537. - - Cremys, a kind of fish, 479. - - Creophylus cited, 569, (poetic version, 1216.) - - Cretan banquets, 231; - dances, 296; - music, 1001. - - Cribanites, a kind of loaf, 181. - - Crissæan war, caused by women, 896. - - Critias cited, 46, 683, 684, 731, 770, 776, 792, 844, 957, 1063. - - Criton cited, 277, 828. - - Crobylus cited, 89, 178, 181, 390, 405, 575, 604, 701. - - Cromylus the comic writer cited, 8. - - Crotonians overcome the Sybarites, 834; - dress of their chief magistrate, 836. - - Crounea, a drinking cup, 765. - - Crowns, 1072. - - Crumbs of bread used to wipe the hands, 645. - - Ctesias the Cindian cited, 73, 110, 237, 686, 698, 732, 847, - 849, 896, 1022. - - Ctesibius the Chalcidean cited, 261. - - Ctesicles cited, 428, 703. - - Cubi, a kind of loaves, 188. - - Cuckoo-fish, 486; - how to cook them, 486. - - Cucumbers, 113, 123, 586; - various kinds, 124. - - Culix, a kind of drinking cup, 766. - - Cumæ, luxury of the people of, 846. - - Cup-bearers, 669; - female, 941. - - Cupellum, a kind of drinking cup, 770. - - Cups, drinking, 727; - pledges, 731. - - Curetes, derive their name from their luxurious habits, 846. - - Cuttlefish, 179, 509. - - Cyathis, a kind of drinking cup, 765. - - Cybium, a kind of fish, 195. - - Cydonian apples, 136. - - Cyllastis, a kind of loaf, 189. - - Cymbium, a kind of drinking cup, 768; - also a boat, 769. - - Cynætha, people of, averse to music, and utterly savage, 999. - - Cynic philosophers imitate only the bad qualities of the dog, 975. - - Cynulcus the Cynic, a Deipnosophist, 2. - - Cyprian figs, 129; - loaves, 186. - - Cyprinus, or carp, 485. - - Cyrus the Great, his liberality, 49. - - Cyrus the younger, his courtesans, 921. - - - DACTYLEUS, a kind of fish, 481. - - Dactylotos, a drinking cup, 746. - - Damascus, famed for its plums, 81. - - Damophilus the Sicilian, his debauchery and death, 867. - - Damoxenus cited, 170, (poetic version, 1130,) 747, (1185.) - - Danæ, a courtesan, saves the life of Sophron, 946. - - Dancers at banquets, 22. - - Dances, 23; - originally arranged for freeborn men, 1003; - various kinds, 1004; - figures, 1005; - satyric, 1005; - Pyrrhic, 1006; - indecorous, 1008; - of the Thracians, 25; - of other barbarous nations, 1008. - - Dancing, writers on, 33. - - Daphnus the Ephesian, a Deipnosophist, 3. - - Daratus, a kind of loaf, 188. - - Dardanians, their numerous slaves, 428. - - Dates, 1041; - dates without stones, 1042. - - Decelean vinegar, 111. - - Deinias, a kind of drinking cup, 750. - - Deinon cited, 110. - - Deinus, a dance, 745. - - Deinus, a kind of drinking cup, 744. - - Deipnosophists, list of the, 2. - - Deipnus, a hero honoured in Achaia, 64. - - Delphians, the, 277. - - Demades, a debauchee, 73; - cited, 166. - - Demaratus, liberality of the Persian king to, 49. - - Demarete cited, 1004. - - Demetrius cited, 1086. - - Demetrius of Athens, 268. - - Demetrius of Byzantium cited, 714, 878, 1010. - - Demetrius the comic poet cited, 639. - - Demetrius Ixion cited, 82, 84, 124, 619. - - Demetrius the Magnesian cited, 975. - - Demetrius Phalereus, his luxury, 867; - cited, 368, 889. - - Demetrius Poliorcetes, 409. - - Demetrius the Scepsian cited, 73, 91, 134, 152, 229, 250, 278, 373, - 545, 670, 1029, 1052, 1114, 1115. - - Demetrius of Trœzene cited, 225. - - Democedes the Crotonian, 836. - - Demochares cited, 340, 397, 398, 814, 974. - - Democlides cited, 279. - - Democritus of Abdea, his death, 76; - cited, 120, 269. - - Democritus the Ephesian cited, 841. - - Democritus of Nicomedia, a Deipnosophist, 2. - - Demodemas cited, 1090. - - Demonax the Mantinean, invention of gladiatorial combats ascribed - to, 249. - - Demonicus cited, 647. - - Demophilus cited, 367. - - Demosthenes, his debauchery, 946; - for some time a water-drinker, 73; - cited, 73, 266, 288, 381, 419, 542, 768, 778, 794, - 803, 916, 934, 945, 948, 1031, 1045. - - Demoxenus cited, 24. - - Demus and his peacocks, 626. - - Demylus, a fish-eater, 544. - - Deoxippus cited, 752. - - Depas, a kind of drinking cup, 740. - - Depastron, a drinking cup, 745. - - Dercylus cited, 144. - - Desire likened to thirst, 203. - - Desposionautæ, freedmen among the Lacedæmonians, 427. - - Dessert, dishes for the, 1027. - - Dexicrates cited, 204. - - Dicæarchus cited, 23, 143, 727, 764, 892, 949, 962, 989, 1016, - 1025, 1063, 1065, 1067. - - Dicæocles of Cnidus cited, 814. - - Dice, game with, 27. - - Didymus cited, 50, 92, 111, 116, 225, 579, 585, 619, 746, 761, - 768, 773, 777, 778, 779, 802, 1013, 1016, 1100. - - Dieuchidas cited, 412. - - Dinias, the perfumer, 885. - - Dinners, provision for, 635; - different courses at, 1025. - - Dinon cited, 237, 806, 971, 1011, 1043. - - Dinus, harbour and grove of, 527. - - Dinus, a drinking cup, 805. - - Diocles, a writer on cookery, 828. - - Diocles, the comic poet, cited, 227, 480, 482, 672, 840, 907. - - Diocles the epicure, 542. - - Diocles of Carystus cited, 53, 75, 87, 90, 94, 97, 100, 113, - 124, 144, 174, 182, 193, 198, 478, 497, 504, 511, 520, 585, - 1066, 1088. - - Diocles of Cynætha, a parodist, 1020. - - Diocles of Peparethus, a water-drinker, 73. - - Diodorus cited, 1027. - - Diodorus the Aristophanian cited, 296, 762, 763, 764, 777. - - Diodorus Periegetes cited, 944. - - Diodorus Siculus cited, 867. - - Diodorus of Sinope cited, 372, 376, (poetic version, 1153,) 681. - - Diodotus the Erythræan cited, 686. - - Diogenes, the tragic poet, 1015. - - Diogenes the Babylonian cited, 270, 843. - - Diogenes the Cynic cited, 256, 399. - - Diogenes the Epicurean, 335. - - Diomnestus becomes master of a great treasure, 859. - - Dion the Academic cited, 56. - - Dion of Chios, a harp-player, 1019. - - Dionysioclides, a Deipnosophist, 160. - - Dionysius cited, 513. - - Dionysius the Brazen, why so called, 1069; - cited, 700, 960, 1067, 1068, 1122. - - Dionysius of Heraclea, the Turncoat, 691; - his gluttony and obesity, 879. - - Dionysius the Iambic cited, 446. - - Dionysius the Leathern-armed, 826. - - Dionysius of Samos cited, 761, 768. - - Dionysius of Sinope cited, 600, 638, (poetic version, 1177,) - 744, 794, 982, 1061. - - Dionysius the Slender cited, 758. - - Dionysius the Thracian cited, 785, 801, 802. - - Dionysius, the son of Tryphon, cited, 401, 805, 1024. - - Dionysius, the tyrant, cited, 633, 874. - - Dionysius of Utica cited, 1037. - - Dionysius the younger, a drunkard, 688; - his infamous conduct to the Locrians, 866; - his death, 866. - - Dioscorides cited, 13, 227, 228. - - Diotimus cited, 962. - - Diotimus the Funnel, a drunkard, 689. - - Dioxippus cited, 168, 752, 794, 804. - - Diphilus cited, 58, (poetic version, 1124,) 76, 82, 83, 84, - 86, 88, 89, 90, 91, 92, 94, 96, 97, 101, 103, 105, 111, 114, - 115, 116, 118, 122, 125, 134, 135, 138, 149, 150, 152, 176, - 190, 199, 200, 205, 217, 219, 251, 253, 265, 269, 302, 353, - 356, (1140,) 358, 360, (1144,) 364, 372, (1147,) 376, 388, - 389, 400, 406, 411, 458, (1161,) 483, 498, 559, 584, 603, 632, - 658, 664, 665, 668, 704, 712, 773, 777, 793, 794, 798, 956, - 1023, 1030, 1039, 1051, 1119, 1120. - - Diphilus of Laodicæa cited, 494. - - Diphilus the Siphnian cited, 581, 582, 583, 584, 585. - - Dipyrus, a kind of loaf, 182. - - Diyllus the Athenian cited, 249, 947. - - Dog-brier, the, 116. - - Dog-killing festival at Argos, 166. - - Dole-basket banquets, 575. - - Dolphins, sacred fish, 444; - affection of, for men, 967. - - Dorian harmony, character of the, 996. - - Doricha, a courtesan, epigram on, 952. - - Dorieus cited, 650. - - Dorion, witticisms of, 533; - cited, 131, 195, 443, 444, 447, 451, 461, 466, 471, 477, 478, - 479, 481, 485, 486, 490, 491, 492, 495, 496, 502, 504, 505, - 507, 508, 516, 517, 518, 520. - - Dorotheus of Ascalon cited, 520, 646, 768, 795, 1053, 1059. - - Dosiades cited, 231, 414. - - Douris cited, 1017. - - Doves, 621. - - Dracon of Corcyra cited, 1106. - - Dramice, a kind of loaf, 188. - - Dress, attention to, 34. - - Drimacus, story of, 417. - - Drinking cups, 727. - - Drinking matches, 690. - - Drinking, occasional, recommended, 772; - rules for the regulation of, 59; - evils of, 675, 701. - - Dromeas the Coan, his riddles, 714. - - Dromon cited, 378, 646. - - Drunkards, fate of, 16; - a party of, 61; - catalogues of, 688, 692, 695. - - Ducks, 623; - various kinds, 623 - - Dures, or Duris, cited, 29, 32, 250, 268, 286, 365, 390, 398, 686, - 842, 853, 857, 867, 874, 966, 967, 986, 1113. - - Dwarfs and mannikins among the Sybarites, 831. - - - EATERS, Hercules, and other great, 648. - - Echemenes cited, 959. - - Ecphantides cited, 160. - - Eels, conger, great size of, 454; - other eels, 466, 491. - - Eggs, 94; - why Helen was said to be born from an egg, 95. - - Egyptian beans, 121; - wines, 55. - - Egyptians, their deities ridiculed, 470; - great eaters of bread, 659. - - Elecatenes, or spindle fish, 473. - - Elephant, affection of a, for a child, 968; - a drinking cup, so called, 747. - - Elephantine pickle, 193. - - Ellops, a fish, 471. - - Elpinice, the sister of Cimon, 941. - - Embroidered girdles worn by the people of Siris, 838. - - Empedocles cited, 528, 576, 668, 818. - - Enalus, legend of, 736. - - Encrasicholi, a kind of fish, 471. - - Encris, a kind of loaf, 182. - - Encryphias, a kind of loaf, 182. - - Enigmas, 707. - - Enigmatic presents, 528; - sayings, 714. - - Entimus the Gortinian, favour of the king of Persia for, 79. - - Epænetus cited, 95, 147, 461, 466, 477, 479, 491, 518, 585, 609, 624, - 827, 1058. - - Eparchides cited, 50, 100. - - Epeunacti, among the Lacedæmonians, 126. - - Ephebus, a drinking cup, 747. - - Ephesians, luxury of the, 842. - - Ephesus, legend of its foundation, 569. - - Ephippus, cited, 47, 48, 62, 79, (poetic version, 1126,) 94, 95, 100, - 108, 186, 198, 237, 507, 546, 547, 565, 566, 572, 575, 583, 599, - 667, 680, 685, 769, 815, 856, 861, 913, 914, 915, 985, 1027. - - Ephorus cited, 175, 249, 367, 414, 489, 555, 800, 826, 839, 1017. - - Epicharmus cited, 7, 51, 59, (poetic version, 1124,) 80, 85, 91, - 94, 96, 98, 100, 104, 107, 114, 116, 117, 128, 142, 143, 151, - 154, 157, 174, 176, 177, 182, 196, 197, 198, 200, 225, 255, 258, - 284, 286, 334, 372, 436, 442, 443, 444, 447, 449, 450, 451, 452, - 453, 462, 466, 477, 479, 480, 484, 486, 490, 491, 492, 496, 501, - 502, 503, 504, 505, 506, 507, 508, 509, 511, 513, 516, 517, 520, - 535, 570, 571, 576, 577, 583, 590, 612, 616, 628, 631, 643, 648, - 669, 764, 797, 986, 987, 1002, 1031, 1032, 1036, 1089, 1116. - - Epiclees wastes his fortune, and commits suicide, 859. - - Epicrates cited, 98, (poetic version, 1127,) 412, 666, 740, 911, - (1195,) 966, 1048. - - Epicures censured, 438; - catalogue of, 540. - - Epicurus advocates sensual pleasures, 875; - his sect banished from Rome, 875; - cited, 289, 298, 438, 439, 558, 800, 875, 938. - - Epigenes cited, 126, 604, 645, 746, 747, 753, 755, 765, 775, - 797, 804. - - Epigonus, a harp-player, 1019. - - Epilycus cited, 47, 218, 226, 1040. - - Epimelis, doubtful what, 138. - - Epimenides the Cretan cited, 444. - - Epinicus cited, 683, 747, 794. - - Erasistratus cited, 75, 510, 827, 1063. - - Erasixenus, epitaph on, 689. - - Eratosthenes cited, 226, 248, 302, 433, 441, 446, 593, 769, - 799, 938, 802. - - Erbulian wine, 44. - - Ergias the Rhodian cited, 568. - - Erinna cited, 445. - - Eriphus cited, 95, 141, 219, 223, 474, 1107. - - Eritimi, the, or sardines, 518. - - Erotidia, or festivals of love, 898. - - Erxias cited, 899. - - Erythræan goblets, 757. - - Erythrinus, or red mullet, 471. - - Escharites, a kind of loaf, 181. - - Ethanion, a kind of drinking cup, 749. - - Etruscan banquets, 247. - - Euagon of Lampsacus attempts to seize the city, 814. - - Eualces cited, 916. - - Euangelus cited, 1029. - - Euanthes cited, 464. - - Eubœan wine, 51. - - Eubœus of Paros, a parodist, 1115; - cited, 1117. - - Eubulides cited, 691. - - Eubulus the comic writer, cited, 12, 37, 42, 46, 47, 48, 56, 59, - (poetic version, 1124,) 70, 71, 77, 78, 80, 85, 105, 107, 108, - 109, 134, 166, 168, 175, 178, 179, 186, 188, 272, 361, 376, - (1153,) 388, 390, 408, 463, 470, 471, 472, 474, 483, 489, 521, - 537, 547, 582, 585, 599, 624, 626, 657, 658, 665, 668, 699, 709, - 710, (1181,) 727, 744, 751, 754, 762, 790, 800, 831, 885, 892, 894, - 899, (1192,) 907, 908, 909, 914, 993, 1023, 1026, 1032, 1045, - 1064, 1067, 1084, 1085, 1095, 1103. - - Eucrates cited, 184. - - Eudemus the Athenian cited, 582. - - Eudoxus cited, 453, 618. - - Euenor cited, 76. - - Euhemerus the Coan cited, 1053. - - Eumachus the Corcyrean cited, 922, 1088. - - Eumæus cited, 797. - - Eumelus cited, 1119. - - Eumelus the Corinthian cited, 36, 436. - - Eumenes the Cardian cited, 686. - - Eumolpus cited, 760, 770. - - Eunicus cited, 144, 907, 936. - - Eunuchs, male and female, 825, 826. - - Euphantus cited, 395. - - Euphorion the Chaldean cited, 73, 137, 248, 283, 285, 413, 758, - 1012, 1014, 1015, 1119. - - Euphræus, death of, 814. - - Euphranor, an epicure, 544; - cited, 286, 1013. - - Euphron, the comic writer, cited, 11, 167, 482, 541, 594, (poetic - version, 1168,) 597, (1174,) 629. - - Euphronius cited, 791. - - Eupolis cited, 4, 28, 37, 77, 85, 86, 93, 112, 149, 157, 167, 175, - 203, 225, 273, 285, 373, (poetic version, 1148,) 419, 449, 472, - 497, 513, 517, 518, 580, 583, 588, 591, 599, 604, 618, 626, 627, - 631, 640, 643, 644, 670, 673, 803, 856, 994, 1005, 1033, 1050, - 1053, 1103, 1104. - - Euripides cited, 60, 63, 65, 100, (poetic version, 1128,) 109, 120, - 128, 161, 201, 255, 256, 265, 415, 571, 580, 644, 651, 664, 674, - 717, 734, 760, 792, 796, 806, 807, 838, 897, 898, 900, 905, 956, - 957, 971, 979, 1023, 1025, 1039, 1053, 1062, 1064, 1067, 1081. - - Eurydice, her war with Olympias, 897. - - Eurypilus cited, 814. - - Euthias cited, 944. - - Euthycles cited, 205. - - Euthydemus the Athenian cited, 96, 124, 192, 195, 481, 484, - 496, 518, 827. - - Euthymenes the Massiliote cited, 120. - - Euxenus of Phocæa, his marriage with Petta, 921. - - Euxitheus cited, 253. - - Evenus the Parian cited, 578, 673. - - Evergreen garlands of Egypt, 1085. - - Ewers, 643. - - Exocœtus, the, a fish, 525. - - Extravagance in individuals, instances of, 269. - - - FALERNIAN wine, two kinds of, 43, 44, 54. - - Fannian law, its provisions, 431. - - Families ruined on account of women, 896. - - Fattening animals for food, 1050. - - Favourites, boy, 959. - - Feasts, writers on, 7; - Athenian, 223; - different sorts of, 571. - - Feet, anointing the, 886. - - Female cup-bearers, 941; - flatterers, 402; - flute-players, 969; - guards, 824. - - Festivals, 570; - their decency in ancient times, 572; - abused in after days, 573. - - Fig, the, 125; - various kinds, 126‒129; - its praises, 131; - dried figs, 1043. - - Fig-pecker, the, 107. - - Finches, 107. - - Fish, discourse on, 434; - esteemed a great luxury, 449, 462; - salt fish, 193, 434; - cartilaginous, 450; - fossil, 524; - singing, 524; - subterranean, 525; - rain fishes, 526; - of prophesying from, 524, 527; - qualities of, as food, 559. - - Fishermen, proud of their skill, 359. - - Fishing, writers on, 21. - - Fishmongers, churlishness of, 356; - frauds, 357. - - Flatterers. _See_ Parasites. - - Flowers, love of, 887; - suitable for garlands, 1087, 1090. - - Flute, various kinds of, 1013; - playing on the, 984; - names of various airs for the, 986. - - Flute-players, female, 969. - - Food, kinds of, mentioned by Homer, 13, 20, 40. - - Formian wine, 43. - - Fossil fish, 524. - - Fox-shark, the, 449. - - Freedmen, among the Lacedæmonians, 427. - - Frogs, rain of, 526. - - Fruits, mentioned by Homer, 40; - names of, 81; - plentiful at Athens, 1045. - - Frugal meals recommended, 660. - - Fundan wine, 44. - - - GALENE of Smyrna cited, 1085. - - Galenus of Pergamos, a Deipnosophist, 3; - cited, 43. - - Galeus, a kind of shark, 461; - how brought to table among the Romans, 461. - - Gallerides, a fish, 497. - - Games, 27. - - Ganymede, 959. - - Garlands, discussion on, 1069. - - Gauran wine, 43. - - Geese, livers of, 604. - - Gelaria, 496. - - Genthion, king of the Illyrians, his drunkenness, 695. - - Georgus cited, 1114. - - Gerana, her transformation, 620. - - Gladiatorial combats, 249. - - Glaucias cited, 115. - - Glaucides cited, 135, 136. - - Glaucion, a kind of duck, 623. - - Glaucon, a water-drinker, 72. - - Glaucon cited, 767. - - Glaucus the Locrian cited, 510, 581, 827, 1057. - - Glaucus, a sea deity, 464. - - Glaucus, a fish, 462; - how to cook, 463. - - Gluttons, many celebrated, 653. - - Gluttony, temples to, 655. - - Glycera, a courtesan, witty sayings of, 931. - - Glycera, the mistress of Harpalus, 935. - - Gnathæna, a courtesan, witty sayings of, 926, 931. - - Gnathenium, a courtesan, witty sayings of, 927. - - Gnesippus, a composer of ludicrous verses, 1024. - - Goat's flesh, 634; - supposed to give great strength, 634. - - Gold proscribed by the Bathanati, 369. - - Gold plate, rarity of, 365; - trinkets, 367. - - Golden trinkets proscribed by Lycurgus and by Plato, 367. - - Golden water, 825. - - Gorgias, the Leontine, his orderly life, 878; - his remark on Plato, 809; - cited, 907, 930, 952. - - Gorgons, 351. - - Gorgos, the keeper of the armoury, his pretended present to Alexander, - 861. - - Gourds, 96, 586; - various kinds, 97; - philosophic discussion on, 98. - - Grammatical Science, plot of the play so called, 715. - - Grapes, 1044. - - Grayling, the sea, 463. - - Greeks, simplicity of their lives, according to Homer, 13; - fondness for amusements, 31. - - Griphi, 707; - examples of, 708. - - Groats, 207. - - Grouse, the, 628. - - Guests, reception of, 16; - attitudes of, 307; - presents to, 208. - - Guinea-fowl, the, 1047. - - Gyala, a kind of drinking cup, 744. - - Gyges the Lydian builds a monument to his courtesan, 916. - - Gymnastic exercises, invention of, ascribed to the Lacedæmonians, 23. - - Gymnopædiæ, festival of, 1083. - - Gynæconomi, their office, 385. - - - HAIR, attention paid to the, among certain nations, 846. - - Hake, the, a fish, 496. - - Halicarnassus, wine of, 54. - - Hanging, playing at, among the Thracians, 250. - - Hare, the, 630, 1049; - scarce in Attica, 630; - its fecundity, 632. - - Harmodius of Lepreum cited, 240, 698, 734, 764. - - Harmodius and Aristogiton, 960. - - Harmony, invention of, ascribed to the Phrygians, 995; - disputed, 995; - three kinds, 995. - - Harpalyce, songs in honour of, 988. - - Harp-fish, the, 479. - - Harp-players, high payment of, 994. - - Harpalus, his profligacy, 935, 950; - his monument to his mistress, 949. - - Harpocration the Mendesian cited, 1036. - - Healths, mode of drinking, 22. - - Hearth-loaf, 181. - - Hecatæus of Miletus cited, 57, 116, 189, 240, 647, 659, 706. - - Hedyle cited, 466. - - Hedylus cited, 281, 465, 544, 753, 775, 795. - - Hedypotides, drinking cups so called, 747. - - Hegemon of Thasos wrote on feasts, 7; - nicknamed the Lentil, 641; - his conduct in the theatre, 641; - protected by Alcibiades, 642; - cited, 126, 1116. - - Hegesander cited, 29, 72, 103, 145, 178, 217, 260, 268, 278, - 334, 362, 391, 393, 394, 408, 455, (poetic version, 1160, 1225,) - 512, 529, 538, 541, 542, 576, 631, 661, 681, 682, 702, 761, - 764, 811, 871, 902, 915, 933, 945, 1044, 1049. - - Hegesianax recites his poems, 250; - cited, 620. - - Hegesias cited, 1090. - - Hegesilochus the Rhodian, his infamous life, 702. - - Hegesippus cited, 439, 639, 827, 1028. - - Hegesippus the Tarentine cited, 828. - - Helen, Poor, a courtesan, 933. - - Helena, a gluttonous woman, 653. - - Helichryse, an Egyptian flower, 1087. - - Heliodorus cited, 74, 362, 640. - - Hellanicus cited, 647, 648, 655, 729, 749, 1015, 1042, 1085, 1086. - - Helots, the, 415, 427; - conduct of the Lacedæmonians to, 1051. - - Hemerocalles, or day-beauty, a flower, 1088. - - Heminerus, or half-pickled fish, 196. - - Hemitomus, a kind of drinking cup, 749. - - Heniochus cited, 426, 625, 643, 771. - - Hepatos, the, 178, 472. - - Hephæstion cited, 1075. - - Hepsetus, or boiled fish, 471. - - Heracleon the Ephesian cited, 475, 485, 805. - - Heraclides the comic poet cited, 853. - - Heraclides the Cumean cited, 79, 235, 824, 829. - - Heraclides Lembus cited, 164, 526, 905, 924. - - Heraclides the Mopseatian cited, 370. - - Heraclides of Pontus cited, 719, 820, 836, 839, 842, 854, - 859, 885, 888, 960, 995, 1121. - - Heraclides the Syracusan cited, 95, 518, 827, 1034, 1051. - - Heraclides of Tarentum cited, 87, 105, 106, 111, 124, 133, - 174, 188, 198. - - Heraclitus cited, 764. - - Heraclitus the comic poet cited, 653. - - Heraclitus of Ephesus cited, 293, 973. - - Heralds employed as cup-bearers, 670; - in sacrifices, 1055. - - Hercules, voracity of, 648; - receives a cup from the Sun, 749; - poetic fables about, 822. - - Herculeum, a drinking cup, 748. - - Hermeas cited, 241, 692, 901, 967. - - Hermes, a drink so called, 53. - - Hermesianax of Colophon cited, 953, (poetic version, 1197.) - - Hermias of Atarneus, death of, 1112. - - Hermippus cited, 30, 34, 45, 48, 96, 97, 128, 129, 197, 204, - 249, 261, 340, 396, 448, 540, 543, 659, 666, 699, 712, 713, - (poetic version, 1182,) 728, 759, 762, 763, 767, 775, 778, - 803, 841, 881, 882, 889, 940, 942, 945, 987, 1016, 1038, 1040, - 1066, 1113, 1117, 1120. - - Hermippus of Smyrna cited, 513. - - Hermon cited, 137, 420. - - Hermonax cited, 87, 129, 803. - - Herodes Atticus cited, 166. - - Herodian of Alexandria cited, 86. - - Herodicus the Babylonian cited, 352. - - Herodicus the Cratetian cited, 341, 348, 370, 538, 934, 944. - - Herodorus of Heraclea cited, 95, 365, 648, 756, 807. - - Herodorus, the Megarian trumpeter, his strength and skill, 653. - - Herodotus cited, 31, 71, 73, 121, 132, 182, 189, 197, 224, 233, 236, - 237, 240, 365, 409, 418, 625, 629, 631, 633, 647, 673, 692, 754, - 776, 804, 828, 869, 951, 952, 1001, 1024, 1041, 1121. - - Herodotus the logomime, 31. - - Herodotus the Lycian cited, 127, 131. - - Herondas cited, 143. - - Heropythus cited, 466. - - Hesiod cited, 66, 68, 96, 104, 167, 190, 192, 289, 296, 574, 672, 675, - 738, 782, 784, 796, 806, 891, 972. - - Hetæra, 913. - - Hetæridia, festivals, 915. - - Hicesius cited, 1088, 1101. - - Hiero, ship of, 329. - - Hieronymus cited, 78, 1015. - - Hieronymus the Rhodian cited, 670, 687, 799, 890, 892, 960, 965. - - Hilarodists, 989. - - Hippagoras cited, 1005. - - Hipparchus cited, 168, 619, 761, 773, 1104. - - Hippasus cited, 23. - - Hippias the Erythræan cited, 406. - - Hippias the Rhegian cited, 51. - - Hippias the Sophist cited, 971. - - Hippidion, a kind of fish, 477. - - Hippocrates cited, 74, 75, 94, 629. - - Hippolochus cited, 208, 210, 634, 980. - - Hippon the atheist cited, 973. - - Hipponax, a very little man, but strong, 884; - cited, 81, 131, 477, 510, 582, 591, 610, 767, 791, 995, 997, 1031, - 1116. - - Hippotes drives out the tyrants of Chios, 407. - - Hippuris, or horse-tail, a fish, 477. - - Holmus, a kind of drinking cup, 789. - - Homer cited, 13‒31, 36, 40‒42, 58, 64, 65, 66, 67, 68, 79, 89, - 101, 107, 109, 123, 129, 143, 202, 223, 277, 287, 289‒308, 361, - 373, 404, 415, 446, 468, 493, 496, 531, 571, 572, 573, 587, 588, - 604, 615, 616, 625, 631, 643, 644, 649, 650, 667, 671, 684, 723, - 724, 726, 734, 736, 737, 740, 746, 757, 760, 761, 766, 768, 778, - 779, 781, 784, 785, 786, 787, 788, 791, 796, 797, 799, 801, 812, - 819, 821, 822, 823, 838, 874, 890, 891, 902, 906, 978, 995, 1001, - 1009, 1010, 1011, 1021, 1044, 1055, 1056, 1077, 1098, 1099, 1120. - - Homorus, a kind of loaf, 182. - - Honey, use of, said to contribute to longevity, 76. - - Horæa, a kind of fish, 193. - - Horn for drinking, 758; - large size, 759. - - Horse, a fish so called, 477. - - Horses taught to dance, 834. - - Hospitality and liberality, examples of, 5. - - Hyacinthia, festival called, 226. - - Hybrias the Cretan cited, 1112, (poetic version, 1220.) - - Hyces, sacred fish, 515. - - Hycena, or plaice, 515. - - Hydraulic organ, the, 278. - - Hyperides, a glutton and gambler, 539; - cited, 198, 419, 669, 772, 884, 907, 935, 936, 937, 942, 983. - - Hyperochus cited, 846. - - Hystiacum, a kind of drinking cup, 800. - - - IACCHIAN garland, the, 1082. - - Iambyca, a musical instrument, 1016. - - Iapygians, luxury of the, 838. - - Iatrocles cited, 512, 1032, 1033, 1034. - - Ibycus cited, 95, 115, 143, 276, 611, 903, (poetic version, 1194,) - 958, (1206,) 962, 1087. - - Icarian wine, 49. - - Icarium, comedy and tragedy, first introduced at, 65. - - Icesias the Erasistratean cited, 145, 195, 437, 443, 447, 467, - 477, 485, 488, 490, 492, 493, 496, 504, 508, 516, 517. - - Idomeneus cited, 853, 854, 921, 942, 946, 975. - - Illyrians, their drinking customs, 699. - - Immunities granted to cooks among the Sybarites, 835; - to other trades, 835. - - Indian gourd, the, 97. - - Interest of money, rate of, 976. - - Io Pæan explained, 1121. - - Ion cited, 34, 58, 112, 152, 154, 177, 286, 406, 420, 501, - 648, 672, 706, 712, 730, 746, 762, 791, 793, 797, 802, 963, - 1012, 1013, 1102. - - Ionian harmony, its character, 997. - - Ionians, luxury of the, censured, 840; - their austere character, 997. - - Iopis, a fish, 519. - - Iotaline wine, 44. - - Ioulis, or coulus, a fish, 479. - - Iphiclus becomes possessed of Achaia by stratagem, 568. - - Iphicrates, supper of, 214. - - Iphicratis, a kind of drinking cup, 750. - - Ipnites, the, a kind of loaf, 180. - - Isanthes, a Thracian king, his luxury, 858. - - Isidorus the Characene cited, 155. - - Isis, the, 1089. - - Isistrus cited, 125. - - Isocrates cited, 907. - - Ister, or Istrus, cited, 428, 544, 762, 891, 1040. - - Isthmian cup, the, 753. - - Isthmian garland, the, 1081. - - Italian dance, its inventor, 33. - - Italian wines, qualities of the different, 43. - - Ithyphalli, 992. - - - JACKDAW, collecting money for the, 566; - how caught, 619. - - Janus, inventions ascribed to, 1106. - - Jason cited, 989. - - Jesters, monkeys preferred to, by Anacharsis the Scythian, 979; - favoured by Philip of Macedon, 980; - their jokes resented, 983. - - Juba the Mauritanian cited, 163, 273, 280, 282, 283, 284, 362, 542. - - Jugglers and mimics, 32. - - Julius Cæsar, 429. - - - KID, flesh of the, 634. - - Kidney-beans used by the Lacedæmonians as sweetmeats, 91. - - King chosen for his beauty, 906. - - King of the Persians, his luxury, 823, 873; - administers justice, 829. - - - LABICAN wine, 43. - - Labionius, a kind of drinking cup, 742, 773. - - Labyzus, a sweet-smelling plant, 824. - - Lacedæmonians invent ball-play and gymnastic exercises, 23; - banquets, 224; - their simple diet, 831; - discourage luxury, 881; - afterwards adopt it, 229; - their marriages, 889; - music among them, 1001; - their conduct to the Helots, 1051. - - Lacena, a kind of drinking cup, 773. - - Laches cited, 123. - - Lacydes and Timon at a drinking match, 691. - - Laganium, a kind of loaf, 182. - - Lagis, a courtesan, 945. - - Lagynophoria, the, a festival, 434. - - Lais the courtesan, 912, 938. - - Lamia, the courtesan of Demetrius Poliorcetes, 923. - - Lampon, an epicure, 543. - - Lamprey, the, 490; - said to breed with the viper, 490. - - Lamprocles cited, 784. - - Lamprus the musician, a water-drinker, 72. - - Lamps and lanterns, 1118. - - Laodice murders her husband, 947. - - Lasthenea, a pupil of Plato, 874. - - Lasus of Hermione, sportive sayings of, 534; - cited, 719, 996. - - Lathyporphyrides, 611. - - Latus, a fish, 489. - - Laurentus, a wealthy Roman, 1; - his liberality and learning, 3. - - Leæna, a courtesan, her wit, 923. - - Leek, the, 585. - - Legumes, 640. - - Leiobatus, a kind of shark, 490. - - Leleges, slaves to the Carians, 426. - - Lentils, discourse on, 254. - - Leogoras, a gourmand, 608. - - Leonidas, a general, his expedient to prevent the desertion of - his troops, 698. - - Leonidas of Byzantium wrote on fishing, 21. - - Leonidas of Elis, the grammarian, a Deipnosophist, 2. - - Leontium, a courtesan, 933, 953. - - Lepaste, a kind of drinking cup, 773. - - Lepreus, his contests with Hercules, 649. - - Lesbian wine, 47, 54, 55; - praise of, 48. - - Lesbium, a kind of drinking cup, 775. - - Lettered cups, 743. - - Lettuces, 114; - their qualities, 115. - - Leucadian wine, 54. - - Leucisci, a general name for fish, 481. - - Leucomænis, or white sprat, 492. - - Leucon cited, 541. - - Leucus, a sacred fish, 446. - - Libations, 21, 48, 1107. - - Libraries, great, enumerated, 4. - - Licymnius the Chian cited, 902, 962. - - Limpets, 143. - - Lityerses, a glutton, 654. - - Liver, 178; - why called modest, 178. - - Loaves, different kinds of, 180, 190. - - Locrian harmony, 998. - - Loins, a dish called, 629. - - Loisasium, a kind of cup, 775. - - Lotus, the, 1042; - its uses, 1042. - - Love honoured as a deity, 898; - catalogue of things relating to, 953; - writers on, 956. - - Lucullus introduced the cherry from Pontus, 83; - brought habits of luxury to Rome, 432, 869. - - Lupins, 90; - saying of Zeno, 91. - - Lusitania, its abundance, 523. - - Luterium, a kind of drinking cup, 775. - - Luxury, Cato's complaints against, 432. - - Lyceas of Naucratis, cited, 983. - - Lychnis, the, 1089. - - Lyciurges, what, 776. - - Lycon the Peripatetic, his mode of life, 876. - - Lycophron of Chalcis cited, 90, 226, 437, 662, 775, 802, 889. - - Lycophronides cited, 1070. - - Lycurgus cited, 367. - - Lycurgus the orator cited, 419, 759, 936. - - Lycus cited, 76. - - Lydian harmony, 998. - - Lydians, luxury of the, 826; - their profligacy, 827. - - Lyernius the Celt, banquets of, 246. - - Lynceus the Samian cited, 102, 127, 168, 169, 181, 216, 242, - 360, 380, 381, 390, 448, 449, 462, 492, 520, 533, 534, 568, - 633, 686, 747, 794, 798, 931, 932, 1034, 1043, 1045. - - Lysander, question as to his mode of life, 869. - - Lysander of Sicyon, the harp-player, 1019. - - Lysanias the Cyrenean cited, 477, 807, 989. - - Lysias cited, 112, 334, 349, 350, 365, 575, 643, 856, 883, 935, 936, - 945, 946, 975, 976. - - Lysimachus cited, 255. - - Lysippus cited, 543. - - Lysippus the statuary designs a new drinking cup for Cassander, 742. - - - MACAREUS cited, 411, 1022. - - Macedonians addicted to drunkenness, 199. - - Machon the comic poet, inscription on his tomb, 380; - cited, 72, 380, 383, 387, 533, 538, (poetic version, 1163,) 539, - 545, 549, 923, 930, 1060. - - Maconidæ, a kind of loaf, 183. - - Made dishes, 607. - - Madness, luxury of, 888. - - Mæandrius cited, 717. - - Mænis, or sprat, 491. - - Magadis, a musical instrument, 1013, 1017. - - Magas, king of Cyrene, choked with fat, 881. - - Magnes cited, 579, 1033, 1102. - - Magnesians, the, undone by luxury, 841. - - Magnus. See Myrtilus. - - Mago, his abstinence, 72. - - Magodus, the, 991. - - Malacus cited, 419. - - Mallows, 96. - - Maltese dogs, 831. - - Mamertine wine, 44. - - Manes, a kind of drinking cup, 777. - - Mania, a courtesan, why so called, 924; - her wit, 925. - - Manius Curius, his reply to the Sabines, 660. - - Mantineans, single combat invented by the, 249. - - Mareotic wine, the, 55. - - Marriage-feast of Alexander and his companions, 861; - of Caranus, 210. - - Marriages, Lacedæmonian, 889. - - Marseilles, wine of, 44. - - Marsic wine, 44. - - Marsyas cited, 1004. - - Marsyas the priest of Hercules cited, 744, 760, 764. - - Marsyas the younger cited, 115. - - Maryandini become subject to the Heracleans, 413. - - Masinissa, king, his joke on the Sybarites, 831; - his fondness for children, 831. - - Massilians, luxury of the, 838. - - Mastus, a kind of drinking cup, 777. - - Masyrius, a lawyer, a Deipnosophist, 2. - - Mathalides, a kind of drinking cup, 777. - - Matreas, the strolling player, 31. - - Matris cited, 649. - - Matris the Athenian, a water-drinker, 72. - - Matron cited, 102, 106, 125, 220, (poetic version, 1135,) 284, 540, - 1050, 1115. - - Mattya, a dish so called, 1059. - - Meal mixed with wine, 683. - - Meals, names of, 18; - fashions at, 21. - - Medes, luxury borrowed from, by the Persians, 825. - - Megacles cited, 660. - - Megaclides cited, 822, 823. - - Megasthenes cited, 247. - - Melampus invented mixing wine and water, 74. - - Melanippides of Melos cited, 57, 677, 984, (poetic version, 1209,) - 1042. - - Melanippus and Chariton, 960. - - Melanthias killed by gluttony, 878. - - Melanthius cited, 512. - - Melamorus, the, a fish, 492. - - Mele, a kind of drinking cup, 776. - - Meleager the Cynic cited, 804. - - Melissa, a courtesan, 253. - - Melophori, or Immortals, the Persian body-guard, 824, 863. - - Membras, a kind of anchovy, 451. - - Memphis the dancer, 33. - - Menæchmus cited, 107, 427, 1014, 1015, 1019. - - Menander cited, 119, (poetic version, 1128, 1129,) 156, 166, - 190, 197, 217, 266, 274, 275, 276, 302, 364, 380, 382, 385, - 389, 390, 425,472, 473, 475, 486, 493, 574, 575, 576, 588, - 603, 606, 644, 672, 681, 686, 698, 699, 705, 737, 752, 755, - 761, 773, 800, 804, 806, 819, 828, 879, 884, 895, (1190,) 907, - 914, 937, 949, 1029, 1030, 1041, 1046, 1054, 1058, 1104, - 1119, 1120. - - Menecles of Barca cited, 285. - - Menecrates, the Syracusan, arrogance and folly of, 454. - - Menedemus and Asclepiades, 269. - - Menedemus, frugal banquets of, 661. - - Menesthenes cited, 789. - - Menetor cited, 946. - - Menippus the Cynic cited, 54, 1005, 1062. - - Menocles cited, 614. - - Menodorus cited, 97. - - Menodotus the Samian cited, 1047, 1072. - - Mensitheus cited, 58. - - Messenians, the, banish the Epicureans, 875. - - Metaceras, what, 204. - - Metagenes cited, 361, 424, 426, 516, 559, 606, 725, 913, 1120. - - Metaniptrum, a kind of drinking cup, 776. - - Metanira, a courtesan, 945. - - Metreas of Pitane wrote on feasts, 7. - - Metrobius cited, 1028. - - Metrodorus the Chian cited, 285, 616. - - Metrodorus the Scepsian cited, 884. - - Midas the Lydian, effeminacy of, 827. - - Milesians, their luxury, 839. - - Milo, the athlete, his voracity, 650. - - Mimnermus cited, 748. - - Minos of Crete and Ganymede, 959. - - Minstrels and dancers at banquets, 22. - - Misgolas, his fondness for harp-players, 535. - - Mithæcus the Locrian, cited, 186, 442, 513, 827. - - Mithridates, voracity of, 655. - - Mitylenæan wine, 49. - - Mixing wine and water, 667; - various proportions, 667, 672, 679. - - Mnasalces the Sicyonian cited, 262. - - Mnaseas the Locrian cited, 506. - - Mnaseas of Patra cited, 255, 464, 473, 524, 546, 849. - - Mnason the Phocian, his numerous slaves, 428. - - Mnesimachus cited, 473, 507, 519, 534, 566, 609, 635, 658, - 659, 663, (poetic version, 1179.) - - Mnesiptolemus cited, 682. - - Mnesitheus, the Athenian, cited, 37, 88, 94, 97, 134, 135, - 153, 160, 176, 191, 200, 562, 772. - - Mochus cited, 207, 775. - - Modesty, praise of, 973. - - Molpis cited, 227, 1061. - - Monaulos, a musical instrument, 280. - - Monophagein, meaning of, 12. - - Monositon, meaning of, 77. - - Mormylus, or mormyrus, a fish, 492. - - Moron, or mulberry, the, 84; - the modern blackberry, 84. - - Moschion cited, 328. - - Moschion, a water-drinker, 72. - - Moschus, a water-drinker, 72. - - Moschus cited, 1012. - - Mothaces, among the Lacedæmonians, 427. - - Mullets, 195, 510; - have different names according to their sizes, 195; - sacred fish, 512. - - Mushrooms, 99; - poisonous sorts, 100. - - Music, drinking to, 741; - horses taught to dance to, 834; - everything regulated by, among the Tyrrhenians, 830; - praise of, 994; - harmony, 995; - cultivated by the Arcadians, 999; - an incentive to courage, 1000; - among the Lacedæmonians and Cretans, 1001; - among barbarous nations, 1001; - at banquets, 1001; - its effect on body and mind, 1002; - decline of the art, 1008. - - Musical instruments, 278; - the hydraulic organ, 278; - flutes, 279, 282; - nablus, 280; - triangle, 280; - monaulos, 280; - calamaules, 281; - stringed instruments, 284; - wind instruments, 285. - - Mussels, 145. - - Mycerinus the Egyptian, his drunkenness, 692. - - Myconians said to be sordid and covetous, 11. - - Myma, what, 1058. - - Myndian wine, 54. - - Myrmecides the artist, 738. - - Myro the Byzantian cited, 783, 784. - - Myron of Priene cited, 427, 1051. - - Myronides cited, 1105. - - Myrrhina, a Samian courtesan, 946 - - Myrsilus cited, 973. - - Myrtile, or Myrrhine wine, 53. - - Myrtilus the poet, a Deipnosophist, 2. - - Myrtle, the, 1090. - - Myrus, a kind of eel, 491. - - Mys the artist, 738. - - Mysta, the courtesan of Seleucus, sold for a slave, 947. - - Myxini, a kind of fish, 481. - - - NABLUS, a musical instrument, 280. - - Nannium, a courtesan, 908, 937. - - Nanus, king in Gaul, marriage-feast of his daughter, 921. - - Narcissus, the, 1088. - - Nastus, a kind of loaf, 184. - - Nations addicted to drunkenness, 698. - - Nauclides threatened with banishment for his luxury, 881. - - Naucrates cited, 630. - - Naucratite crown, the, 1079. - - Naucratis, pottery of, 766. - - Nausiclides cited, 103. - - Nausicrates cited, 464, 513, 521. - - Nautilus, the, 500; - epigram of Callimachus on, 500. - - Naxian wine, 51. - - Neodamodes, freedmen among the Lacedæmonians, 427. - - Neanthes of Cyzicus cited, 184, 280, 592, 921, 960, 1118. - - Nectar, wine from Babylon, so called, 53; - whether the food or drink of the gods, 63. - - Neocles of Crotona cited, 95. - - Neoptolemus the Parian cited, 138, 718, 760. - - Nestor, a drunkard, 684; - his cup, 778. - - Nestor of Tarsus, cited, 653. - - Nettles, 103. - - New words, coiners of, 164. - - Nicænetus cited, 1074. - - Nicander the Chalcedonian cited, 793. - - Nicander the Colophonian cited, 57, 81, 84, 86, 87, 89, 106, - 110, 114, 118, 121, 122, 136, 137, 153, 165, 174, 183, 185, - 189, 207, 444, 453, 465, 479, 481, 577, 581, 582, 584, 585, - 587, 617, 623, 740, 757, 760, 770, 775, 910, 967, 1038, 1085, - 1088, 1091, 1121. - - Nicander of Thyatira cited, 189, 503, 728, 764, 768, 775, 805, - 1084, 1088, 1104. - - Nicanor the Cyrenæan cited, 465. - - Nicias, his numerous slaves, 428. - - Nicias of Nicæa cited, 261, 430, 808, 810, 944, 972. - - Nicium, a courtesan, 253. - - Nicobula cited, 686. - - Nicochares cited, 57, 518, 672, 987, 1031, 1050, 1066. - - Nicocles cited, 227, 228. - - Nicocles of Cyprus, his contest in luxury with Straton, 851. - - Nicolaus of Damascus cited, 247, 391, 396, 397, 410, 418, - 432, 526, 655, 869, 946, 1043, 1089. - - Nicomachus cited, 95, 456, 574, 737, 762. - - Nicomedes cited, 1017. - - Nicon cited, 777. - - Nicophon cited, 134, 208, 424, 508, 579, 612. - - Nicostratus cited, 108, 179, 182, 184, 196, 218, 364, 389, - 472, 755, 777, 798, 828, 937, 982, 1046, 1061, 1094, 1095, - 1107, 1119. - - Nilænetus cited, 941. - - Nile, ascent of the, 119; - mouths of the, 121; - water of the, highly esteemed for drinking, 73. - - Ninus, his epitaph, 850. - - Ninyas, given to luxury, 847. - - Nitetis induces Cambyses to invade Egypt, 896. - - Noisy trades prohibited in the city of the Sybarites, 831. - - Nomentum, wine of, 44. - - Nomium, song so called, 988. - - Numerius the Heraclean wrote on facts, 7; - on fishing, 20; - cited, 442, 450, 451, 462, 477, 478, 480, 484, 485, 486, - 492, 495, 504, 505, 507, 513, 514, 515, 516, 517, 584. - - Nuts, 85; - question as to their wholesomeness, 87. - - Nymphis of Heraclea cited, 857, 878, 988. - - Nymphodorus cited, 416, 506, 524, 939, 972. - - Nymphs, the nurses of Bacchus, 63. - - Nysæus, the tyrant, a drunkard, 688. - - - OATHS, strange, 583. - - Obelias, a kind of loaf, 184. - - Ochus, advice of, to his son, 878. - - Ocimum, a courtesan, 937. - - Odates and Zariadres, story of, 919. - - Œnas, a species of pigeon, 620. - - Œnopas, a parodist, 1020. - - Œnopides the Chian cited, 121. - - Œnoptæ, their office, 670. - - Oidos, a drinking cup, 806. - - Oils, 110. - - Oinisteria, a kind of drinking cup, 790. - - Ointments, use of, 885. - - Olbian mountains or Alps, 368. - - Olives, 92; - various sorts, 92. - - Ollix, a kind of drinking cup, 790. - - Olympias, mother of Alexander the Great, 687, 892; - her war with Eurydice, 897. - - Omartes, king of the Marathi, story of his daughter, 919. - - Omotaricum, 200. - - Omphale, the Lydian tyrant, 827. - - Onaris the Bisaltian, 834; - conquers the Cardians, 834. - - Onias, a kind of fish, 503. - - Onions, 40, 104; - various kinds, 106. - - Oon, a drinking cup, 806. - - Ooscyphia, a drinking cup, 806. - - Ophelion cited, 109, 175, 176. - - Oppianus the Cilician wrote on fishing, 20. - - Opsarion, 606. - - Opson, meaning of, 434. - - Orcynus, a fish, 495. - - Orindes, a kind of loaf, 183. - - Orphos, the, a fish, 495; - question as to accent, 495. - - Ortyges, the tyrant of Chios, 407. - - Osier, or willow, garlands of, 1072, 1074. - - Oxen fed on fish by the Thracians, 545. - - Oxybaphum, a kind of drinking cup, 789. - - Oysters, 140, 154; - mentioned by Homer, 143; - pearl oysters, 154; - marvellous production of, 526. - - - PÆANS, 1113. - - Pagurus, the, 501. - - Palaces of Homer's kings, 301. - - Palm, brain of the, 118. - - Pamphilus of Alexandria cited, 86, 87, 103, 115, 129, 138, - 142, 148, 200, 274, 495, 512, 567, 609, 740, 749, 750, - 753, 757, 762, 764, 777, 790, 791, 792, 803, 915, 1027, - 1031, 1040, 1044, 1081, 1082. - - Pamphilus the Sicilian, his dinner verses, 6. - - Panætius the Rhodian cited, 89. - - Panaretus, a thin philosopher, 884. - - Panathenaicum, a kind of drinking cup, 790. - - Pancrates of Alexandria cited, 1082. - - Pancrates the Arcadian wrote on fishing, 20; - cited, 444, 479, 506, 762. - - Pandorus, a musical instrument, 281. - - Pan loaves, 181. - - Pantaleon the jester, his mock bequests, 982. - - Pantica of Cyprus, a beautiful but licentious woman, 972. - - Panyasis cited, 59, 60, 276, 748, 796. - - Paphian king and his flatterers, 401, 403. - - Parasites, 370; - early meaning of the term, 370; - later meaning, 372; - anecdotes of, 379. - - Parastatæ, a dish so called, 624. - - Parian figs, 127. - - Parilia, a Roman festival, 570. - - Parmenio cited, 737, 970. - - Parmeniscus of Metapontum, how cured of melancholy, 979. - - Parmeniscus cited, 252, 979. - - Parmeno the Byzantine cited, 127, 324, 351, 799. - - Parmeno the Rhodian cited, 485. - - Parodists, 284, 1115. - - Paropsis, discussion on the word, 578. - - Parrhasius, given to luxury, 869; - his inscription on his works, 1097. - - Parthanius cited, 84. - - Parthenius cited, 740, 744, 801, 1087. - - Parthians, kings of the, their summer and winter residences, 824. - - Partridge, the, 611, 1049. - - Passum, a drink of the Roman women, 696. - - Pathymias the Egyptian, 79. - - Paunches, 161, 167. - - Pausanias the Spartan, 224; - his luxury, 857. - - Paxamus cited, 593. - - Peacock, the, 626, 1047. - - Pearls, 155. - - Pears, 1040. - - Peas, 640. - - Pectis, a musical instrument, 1015. - - Pelamydes, a kind of fish, 193. - - Pelamys, the, 501. - - Pelica, a kind of drinking cup, 791. - - Pelignas the cook, 1055. - - Pella, or pellis, a kind of drinking cup, 791. - - Pelleter, a kind of drinking cup, 792. - - Peloponnesian wars, how occasioned, 911. - - Peloria, a festival, 1022. - - Peloris, or giant mussel, 154. - - Pelting with stones, 641. - - Penelope, at dice, 27. - - Penestæ, their condition, 414. - - Penny loaves, 184. - - Pentaploa, a kind of drinking cup, 792. - - Peparethian wine, 48. - - Pepper, 109. - - Perch, the, 502. - - Perfumes, 645; - known to Homer, 28; - used by the Carmani, 75; - condemned by Socrates, 1096. - - Pericles the Olympian, loose conduct of, 854, 940. - - Peripatetic school, duties of the chief of the, 876. - - Periwinkles, 143. - - Persæus of Citium, 261; - cited, 227, 228, 261, 968. - - Persian couches, 79; - banquets, 233. - - Persians, fond of dancing, 686; - their luxury, 823, 873. - - Petachnum, a kind of drinking cup, 792. - - Petelia, fortitude of the inhabitants of, 846. - - Petta, her marriage with Euxenus, 921. - - Phæacians, luxury of the, 14, 26; - dances, 24. - - Phædimus cited, 797. - - Phædo, his remark on Plato, 809. - - Phænias cited, 89, 102, 106, 113, 117, 141, 150, 526, 555, - 585, 640, 692, 1020. - - Phæninda, a game at ball, 24. - - Phæstians, a witty people, 410. - - Phætus cited, 1028. - - Phagesia, the, 433. - - Phagrus, the, a fish, 515; - a stone so called, 516. - - Phalæcus cited, 696. - - Phalanthus outwitted by Iphiclus, 568. - - Phalaris, incredible barbarity ascribed to, 625. - - Phallophori, 992. - - Phanias cited, 10, 27, 49, 53, 84, 96, 366. - - Phanocritus cited, 435. - - Phanodemus cited, 189, 269, 618, 690, 733. - - Phaps, a species of pigeon, 620. - - Pharax the Lacedæmonian, abandons the Spartan mode of living, 858; - his death, 858. - - Pharsalia, a dancing-woman, torn to pieces for sacrilege, 965. - - Phascades, a bird, 623. - - Phayllus, a great fish-eater, 535. - - Pheasants, 608, 1046. - - Pherecrates cited, 90, 93, 111, 126, 131, 134, 149, 158, - 159, 184, 197, 202, 257, 274, 361, 388, 390, 411, 413, - 422, 423, (poetic version, 1158,) 480, 485, 498, 529, - 541, 574, 575, 577, 579, 606, 612, 623, 624, 654, 668, - 680, 726, 733, 749, 756, 764, 765, 767, (1186,) 774, 775, - 802, 856, 976, 1031, 1032, 1036, 1044, 1045, 1093, 1094, - 1103, 1118, 1119. - - Pherecydes cited, 891. - - Pherenicus cited, 131. - - Phiale, a drinking vessel, 801; - golden, 803. - - Phiditia, banquet of the, 228. - - Philadelphus of Ptolemais, a Deipnosophist, 2. - - Philænis not the author of the book ascribed to her, 530. - - Philetærus cited, 34, 108, 176, 179, 196, 440, 539, 656, 659, 680, - 756, 777, 894, 912, 915, 937, 1011, (poetic version, 1212.) - - Philemon cited, 17, 86, 92, 106, 129, 136, 189, 204, 218, 273, - 280, 364, 411, 453, (poetic version, 1159, 1224,) 483, 538, - 606, 746, 747, 768, 770, 795, 828, 910, 911, 941, 950, 966, - 1030, 1032, 1044, 1052, 1054, 1060, 1061. - - Philemon, junior, cited, 457. - - Philetas, a very lean man, 884; - how starved to death, 633; - inscription on his tomb, 633; - cited, 117, 189, 740, 741, 744, 745, 770, 792, 793, 795, - 1031, 1033, 1081, 1082, 1083. - - Philinus lived wholly on milk, 72. - - Philinus the orator cited, 670. - - Philinus the physician, 1088, 1089. - - Philip of Macedon and his companions, 267, 409; - ridicules Menecrates, 454; - his drunkenness, 687; - his many marriages, 892. - - Philippides, a thin and insignificant man, 884; - cited, 149, 363, (poetic version, 1146,) 411, 605, 737, - 1023, 1053, 1119. - - Philippus cited, 126. - - Philippus of Theangela cited, 426. - - Philistion the Locrian cited, 191. - - Phillis the Delian cited, 1013, 1016. - - Philo cited, 506, 974. - - Philochorus cited, 14, 61, 62, 269, 302, 372, 384, 591, 620, - 733, 792, 1002, 1006, 1019, 1030, 1037, 1049, 1108, 1114. - - Philocles cited, 109. - - Philocrates cited, 12, 414. - - Philodemus cited, 702. - - Philomnestus cited, 125. - - Philonides cited, 77, 111, 361, 389, 1077, 1120. - - Philosophers, Cynic, 975; - Epicurean, 438; - other sects, 439; - Pythagorean, 263; - at a drinking match, 691; - disorderly life of some, 874, 876, 877, 969; - other faults of, 349, 975. - - Philostephanus cited, 459, 467, 524, 526. - - Philotesia, a kind of drinking cup, 803. - - Philotimus cited, 88, 132, 135, 138, 485, 1098. - - Philoxenus of Alexandria cited, 86. - - Philoxenus of Cythera and the mullets, 10; - a great fish-eater, 538; - cited, 237, 645, 759, 777, 903, 1027, 1095. - - Philoxenus of Leucadia, an epicure, 8; - cheesecakes named after him, 8; - his love for hot dishes, 8. - - Philoxenus the Solenist, 150. - - Philyllius cited, 51, 85, 104, 144, 154, 173, 183, 226, 275, 599, - 644, 774, 907, 936, 1024, 1120. - - Philyrinus, a kind of garland, 1085. - - Phocus, his intemperate life, 270. - - Phocylides cited, 675. - - Phœnician wine, praise of, 48. - - Phœnicides cited, 654, 1043. - - Phœnix the Colophonian cited, 566, 664, (poetic version, 1164, - 1165,) 792, 849. - - Phœnix, a musical instrument, 1018. - - Pholades, 146. - - Phorbas, sacrifice of, 412. - - Phormus cited, 1042. - - Phrygian harmony, 995, 998. - - Phryne, when accused, how defended by Hyperides, 942; - serves as a model to Apelles and Praxiteles, 943; - her statue, 943; - two of the name, 943. - - Phrynichus cited, 78, 85, 86, 97, 124, 145, 182, 190, 265, 286, - 361, 390, 395, 451, 501, 585, 612, 669, 755, 903, 963, 1014, - 1046, 1120. - - Phthoïs, a kind of drinking cup, 803. - - Phuromachus, epigram on his voracity, 653. - - Phycis, the, 502. - - Phylarchus cited, 30, 71, 72, 95, 122, 136, 229, 243, 392, 409, - 426, 427, 526, 528, 650, 692, 698, 835, 842, 846, 858, 862, - 863, 947, 967, 968, 971, 972, 974, 980, 1022, 1075, 1108. - - Pickle, 111, 192, 199. - - Pig, the, 590; - why held sacred among the Cretans, 592; - one half roasted, half boiled, 593. - - Pig's feet, 159. - - Pigeon, the, 620, 1046. - - Pike, the, 487; - those of Miletus greatly esteemed, 488. - - Pindar cited, 4, 36, 42, 45, 67, 68, 249, 296, 299, 306, 365, 390, - 456, 674, 708, 719, 739, 744, 759, 766, 783, 821, 897, 903, 917, - 918, 959, 1014, 1024, 1025. - - Pine-cones, 94. - - Pinna and its guard, 148, 156. - - Pirene, fountain of, 70. - - Pisander, accused of gluttony, 654; - cited, 741, 748. - - Pisistratidæ, banquets given by the, 853. - - Pisistratus, moderation of, 853; - his oppression, 854. - - Pistachio nuts, 1038. - - Pithyllus, an epicure, 9. - - Placite loaves, 182. - - Plaice, the, 515. - - Plangon, a Milesian courtesan, 948. - - Plataces, a kind of fish, 485. - - Plate, gold and silver, 362. - - Plato, his rivalry with Xenophon, 808; - his ill-nature, 810; - his dislike to the pupils of Socrates, 812; - bad character of his own followers, 814; - cited, 34, 58, 78, 154, 157, 161, 165, 186, 203, 223, 251, 278, - 283, 289, 291, 292, 294, 295, 298, 306, 342‒351, 367, 388, 399, - 415, 493, 669, 682, 685, 695, 714, 820, 845, 940, - (poetic version, 1197,) 1023, 1044, 1045, 1071, 1084, 1099, 1110, - 1122. - - Plato, the comic writer, cited, 7, 52, 78, 93, 111, 113, 129, 171, - 196, 237, 273, 363, 438, 483, 490, 493, 495, 497, 511, 543, 578, - 580, 591, 599, 606, 608, 666, 668, 697, 701, 705, 720, 741, 762, - 1003, 1024, 1029, 1050, 1062, 1064, 1065, 1081, 1083, 1118, 1120. - - Pleasure, love of, 818; - various opinions on, 820. - - Pledging healths, 731. - - Pleiades, the, represented on Nestor's cup, 781; - variation of the name, 783. - - Plemochoe, a kind of drinking cup, 792. - - Plistonichus cited, 74. - - Plutarch of Chæronea cited, 86, 614. - - Plutarchus, the grammarian, a Deipnosophist, 2. - - Poets, censured for loose morality, 201. - - Polemarchus cited, 184. - - Polemo, a water-drinker, 73; - cited, 31, 64, 91, 116, 137, 180, 224, 227, 334, 370, - 482, 585, 611, 645, 647, 655, 689, 699, 729, 752, 755, - 762, 765, 771, 772, 776, 795, 866, 884, 907, 918, 923, - 937, 938, 940, 961, 967, 1054, 1103, 1114, 1116. - - Poliochus cited, 99, 492. - - Pollian wine, probably the same as Bibline, 51. - - Pollis, king of Syracuse, 51. - - Polyarchus defends sensual pleasures, 872. - - Polybius cited, 26, 73, 132, 158, 309, 395, 396, 427, 429, 432, - 474, 523, 524, 632, 658, 669, 671, 693, 694, 695, 696, 703, - 844, 846, 922, 981, 998, 1012, 1042. - - Polycharmus cited, 527, 1079. - - Polycletus of Larissa cited, 862. - - Polycrates cited, 226, 530. - - Polycrates the Achæan, a parodist, 1020. - - Polycrates of Samos, luxury of, 864. - - Polypus, the, 496; - various species, 501. - - Polyzelus cited, 52, 569, 584. - - Pomegranates, 1040. - - Pompilus, fish so called, 444; - originally a man, 445. - - Pontianus cited, 898. - - Pontianus of Nicomedia, a Deipnosophist, 2. - - Pontic pickles, 196. - - Poor Helen, a courtesan, 933. - - Porphyrion, Porphyris, the, a bird, 611. - - Posidippus cited, 53, 146, 156, 195, 249, 472, 500, 593, - 650, 653, 654, 784, 944, 952, 1054, 1058. - - Posidonius the Corinthian, wrote onfishing, 20. - - Posidonius the Stoic cited, 46, 74, 244, 246, 247, 248, 270, 281, - 334, 335, 336, 368, 369, 387, 396, 413, 418, 428, 429, 430, - 432, 439, 527, 581, 632, 694, 790, 845, 864, 867, 879, 880, 949, - 1014, 1038, 1106. - - Possis cited, 854. - - Pothos, a kind of garland, 1085. - - Potters of Athens, 46; - of Naucratis, 766. - - Poultry, names for, 587. - - Præneste, wine of, 44. - - Pramnian wine, praise of, 50. - - Pratinas the Phliasian cited, 728, 984, (poetic version, 1209,) - 1010. - - Praxagoras cited, 53, 67, 75, 136, 1098. - - Praxilla the Sicyonian cited, 961, 1108. - - Praxiteles, his inscription on a statue of Cupid, 943. - - Premnas, a kind of tunny, 518. - - Priapus, the same as Bacchus with the people of Lampsacus, 49. - - Pristis, a kind of drinking cup, 742, 793. - - Privernum, wine of, 43. - - Proaron, a kind of drinking cup, 790. - - Prochytes, a kind of drinking cup, 793. - - Prodromi, or precocious figs, 129. - - Profligates who have committed suicide, 859. - - Promathidas of Heraclea cited, 464, 780. - - Pronomus the Theban, a celebrated flute-player, 1008. - - Prophesying from fish, 527. - - Propis the Rhodian harp-player, 548. - - Proponia, what, 95. - - Prostitutes of Athens, books on the, 907. - - Protagoras, originally a porter, 558; - cited, 205. - - Protagorides cited, 242, 260, 281, 285. - - Proteas the Macedonian, a great drinker, 685. - - Proxenus cited, 420. - - Proxenus, office of, 963. - - Prusias, king of Bithynia, cup named from him, 793. - - Psamathis, or sacred fish, 515. - - Psithian wine, 47. - - Psomocolaces, a kind of flatterers, 411. - - Psorus or psyrus, a fish, 492. - - Psygeus, or psycter, a drinking cup, 804. - - Ptolemy, son of Agesarchus, cited, 387, 671, 923. - - Ptolemy Euergetes, his luxury, 879; - cited, 101, 118, 362, 592, 609, 692, 831, 880, 922, 1046. - - Ptolemy Philadelphus, his magnificent procession, 313; - his luxury, 858; - his courtesans, 922. - - Ptolemy Philopator, large ship built by, 324. - - Puns on words, 162. - - Purple-fish, 147. - - Pylades wrote on dancing, 33. - - Pyramus, a kind of loaf, 188. - - Pyrgion cited, 232. - - Pyrrhander cited, 1013. - - Pyrrho the Elean cited, 661. - - Pythænetus cited, 941. - - Pythagoras, temperance of, 660; - enigmatic sayings of, 714; - his musical performance, 1018; - cited, 285, 1012. - - Pythagoreans, the early, dressed handsomely, 263. - - Pytharchus of Cyzicus receives seven cities from Cyrus the - Great, 49. - - Pytheas, his inscription for his tomb, 734; - (poetic version, 1184.) - - Pythermus of Ephesus cited, 72, 85, 455, 997. - - Pythionica, her lovers, 536; - her splendid funeral and monument, 949. - - Python of Byzantium, the orator, his odd exhortation to unanimity, - 881. - - Python of Catana cited, 935, 950. - - - QUAILS, 617; - how caught, 619. - - Quinces, 97. - - - RABBIT, how distinguished from the hare, 632. - - Radishes, 93; - various kinds, 93. - - Rain of fishes and frogs, 526. - - Ray, the, 449. - - Rhapsodists, 989; - poems recited by, 989. - - Rhegian wine, 43. - - Rheonta, a kind of drinking cup, 793. - - Rhianus cited, 137, 798. - - Rhinè, the, a fish, 502. - - Rhinthon cited, 184, 800. - - Rhipæan mountains, or Alps, 368. - - Rhodian bread, 181; - wine, 52. - - Rhodias, a kind of drinking cup, 793. - - Rhoduntia, a dish so called, 636; - how prepared, 640. - - Rhombus, or sea-sparrow, 521. - - Rhysis, a kind of drinking cup, 793. - - Rhytum, a kind of drinking cup, 794. - - Riddles, 712; - examples, 713. - - Roach, the, or sea-frog, 449. - - Roasting, why less wholesome than boiling, 1049. - - Robbery recommended, rather than to go without fish, 449, 462. - - Rolls, 183. - - Roman banquets, 247; - single combats, 248. - - Romans, early simplicity of their lives, 431; - luxury introduced, 432; - wisely selected desirable customs from the nations they subdued, - 430; - their slaves, 429. - - Rome, eulogium on, 32. - - Roses, variety of, 1089. - - Royal nut, the, 88. - - Rufinus of Mylæa, a Deipnosophist, 3. - - Rutilius Rufus cited, 431, 869. - - - SABINE wine, 44. - - Sabrias, a drinking vessel, 411. - - Sacadas the Argive cited, 973. - - Sacred band, among the Thebans, 898. - - Sacred fish, what, 444, 512, 515. - - Sacred war, caused by a woman, 896. - - Sacrifices, performed by kings in person, 1055. - - Sagaus, king of the Maryandini, his laziness, 849. - - Sakeus, a Babylonian festival, 1022. - - Salmonius cited, 84. - - Salpe, a Lesbian woman, 506. - - Salpe, the, a fish, 506. - - Samagorian wine, its strength, 678. - - Sambuca, the, a musical instrument, 1012, 1018; - also an instrument of war, 1012. - - Samians, luxury of the, 842. - - Sannacra, a kind of drinking cup, 795. - - Sannyrion, a very thin man, 882; - cited, 411, 449, 882. - - Saperda, a kind of fish, 484. - - Sappho, a courtesan, of Eresus, 952; - not cotemporary with Anacreon, 955; - cited, 34, 64, 89, 94, 283, 306, 617, 647, 670, 727, 731, - (poetic version, 1184,) 756, 886, 903, 913, 951, 1076, 1077, - 1097, 1103. - - Sardanapalus, luxurious life of, 847; - inscription on his tomb, 531, 848; - proposed alteration by Chrysippus, 532. - - Sardines, 518. - - Sardinian acorns, 89. - - Sargus, the, a fish, 492, 505. - - Saturnalia, the, 1021; - similar festivals, 1021. - - Satyric dance, its inventor, 33. - - Satyrus cited, 269, 390, 391, 394, 855, 866, 889, 931. - - Saucepan of Telemachus, 642. - - Saurus, or lizard, 507; - termed a fish, 507. - - Scallium, a kind of drinking cup, 795. - - Scamon cited, 1005, 1017. - - Scaphinum, a kind of drinking cup, 757. - - Scari, a kind of fish, 503. - - Scarus, or char, the, 503; - two kinds of, 503. - - Scented wines, 53. - - Scepinus, the, 508. - - Sciadeus, or sciæna, the, a fish, 508. - - Sciathus, wine of, 51. - - Scipio Africanus, his modest retinue, 429. - - Sciras cited, 634. - - Scolia of Pindar and others, 674; - examples, 1109. - - Scolium, what, 917. - - Scomber, or tunny, the, 505. - - Scorpion, the, a fish, 504. - - Screech-owl, the, 615. - - Scylax cited, 116. - - Scyphus, a kind of drinking cup, 795. - - Scythian draught, what, 673. - - Scythians, luxury and tyranny of the, 840. - - Scythinus the Teian cited, 728. - - Sea-blackbird, the, 478. - - Sea-boar, the, 478. - - Sea-goat, the, 517. - - Sea-grayling, the, 462. - - Sea-nettle, the, 149. - - Sea-pig, the, 514. - - Sea-sparrow, the, 520. - - Sea-thrush, the, 478. - - Sea-torpedo, the, 493. - - Sea-urchins, 151, 152. - - Sea-water mixed with wine, 54. - - Seasonings, 112; - Philoxenus a master of, 9. - - Seleucis, a kind of drinking cup, 795. - - Seleucus of Alexandria cited, 66, 81, 85, 129, 130, 188, - 189, 250, 276, 420, 577, 627, 679, 745, 777, 791, 799, - 1030, 1053, 1082, 1118. - - Seleucus of Tarsus wrote on fishing, 21; - cited, 503. - - Semaristus cited, 624, 629. - - Semiramis, mother of Ninyas, 847. - - Semus the Delian cited, 50, 62, 181, 203, 524, 529, 747, 979, - (poetic version, 1208,) 985, 986, 992, 1018, 1030, 1031. - - Servile war, its origin, 867. - - Setine wine, 43. - - Sharks, various kinds of, 449, 461, 490. - - Shaving the head, date of its introduction, 904. - - Shell-fish, 143, 146, 173. - - Ship, large, of Hiero, 329; - of Ptolemy Philopator, 324. - - Sicilians, luxury of the, 830. - - Sicyonian gourds, 97. - - Sida, a plant resembling the pomegranate, 1041. - - Signine wine, 44. - - Silenus cited, 740, 745, 757, 763, 770, 867, 1081, 1118. - - Silver plate, use of, 363. - - Simaristus cited, 166, 763, 770, 793. - - Simmias cited, 516, 753, 764, 784, 1081. - - Simonides cited, 94, 165, 176, 206, 276, 334, 469, 501, 590, - 625, 668, 706, 721, 726, 766, 783, 797, 821, 917, 964, 1052, - 1055, 1086, 1102. - - Simus the Magnesian, 989. - - Siris, luxury of, 838. - - Siromen the Solensian cited, 868. - - Sittius, a luxurious Roman, 869. - - Slavery, various kinds of, 419. - - Slaves forbidden to approach certain festivals, 411; - the Maryandini, 413; - the Clarotæ, 414; - the Penestæ, 414; - the Chian slaves, 416; - the Athenian, 419; - the Roman, 428. - - Smaris, the, a fish, 491. - - Smindyrides the Sybarite, his vast retinue of slaves, 429, 866. - - Smoothing the whole body practised by the Tarentines and - others, 830, 837. - - Snails, 104; - various names for, 104. - - Snow used to cool drinks, 205. - - Soap, 645. - - Socrates fond of dancing, 34; - his conduct in war discussed, 343; - Plato's account, 345; - cited, 256, 426. - - Socrates cited, 610, 1003. - - Socrates of Cos cited, 184. - - Socrates the Rhodian cited, 238, 743. - - Solens, 150; - various kinds, 150; - Philoxenus the tyrant, originally a solen-catcher, 150. - - Solon cited, 961, 1032. - - Songs, list of many, 986. - - Sopater the Paphian cited, 117, 143, 168, 181, 196, 255, - 257, 258, 280, 281, 284, 539, 742, (poetic version, 1185,) - 1029, 1037, 1050, 1122. - - Sophilus cited, 167, 204, 207, 254, 306, 680, 1023. - - Sophocles, a skilful dancer and ball-player, 33; - his intemperance, 963; - cited, 28, 35, 55, 65, 103, 108, 112, 116, 128, 144, 157, - 166, 183, 197, 201, 202, 263, 280, 282, 285, 302, 435, 436, - 440, 502, 588, 591, 612, 631, 633, 645, 647, 675, 685, 706, - 718, 735, 742, 757, 759, 769, 778, 823, 876, 902, 936, 944, - 958, 961, 1014, 1017, 1033, 1050, 1066, 1084, 1095, 1097, - 1098, 1102. - - Sophron, governor of Ephesus, his life saved by Danae, 946. - - Sophron of Syracuse cited, 72, 79, 144, 145, 176, 182, 363, 450, 451, - 452, 475, 480, 481, 485, 490, 508, 511, 512, 570, 593, 599, 621, - 644, 764, 765. - - Soroadeus, an Indian deity, 45. - - Sosias the Thracian hires slaves from Nicias, 428. - - Sosibius, his explanation of Homer, 780; - ridiculed by Ptolemy Philadelphus, 788; - cited, 131, 137, 190, 788, 991, 1032, 1036, 1076, 1082, 1103. - - Sosicrates cited, 52, 263, 410, 414, 665, 755, 941. - - Sosinomus the banker, 976. - - Sosipater cited, 595, (poetic version, 1169.) - - Sosippus cited, 219. - - Sositheus cited, 654. - - Sostratus cited, 475, 491. - - Sotades, a libellous poet, put to death, 990; - cited, 459, 579, 990. - - Sotion the Alexandrian cited, 263, 532, 541, 808. - - Spaniards, rich dress of the, 72, 838; - their abstemious habits, 72. - - Sparamizus the eunuch, 847. - - Spare livers, 259. - - Sparrow, the, 617. - - Spartacus the gladiator, 429. - - Spartan living, 831; - not relished by some, 858. - - Sparus, the, 504. - - Spatangi, 151. - - Speusippus wrote drinking songs, 5; - taunted by Dionysius for his impure life, 874; - cited, 101, 114, 144, 174, 218, 471, 472, 476, 484, 491, 501, - 502, 508, 509, 511, 513, 520, 581, 609, 616. - - Sphærus, his remark on probability, 559; - cited, 229, 559. - - Spheneus, a kind of fish, 481. - - Sphodrias the Cynic cited, 260. - - Sphuræna, or hammer fish, 508; - properly cestra, 508. - - Spiced wines, 52. - - Spoletum, wine of, 44. - - Spoons, golden, given to guests, 208. - - Squid, the said to be the same as the cuttle-fish, 510. - - Staphylus cited, 74. - - Stasinus cited, 528, 1090. - - Statites, a kind of loaf, 182. - - Stephanus, a writer on cookery, 828. - - Stephanus the comic poet cited, 747. - - Stesander the Samian, a harp-player, 1019. - - Stesichorus cited, 136, (poetic version, 1129,) 158, 249, 276, - 712, 721, 748, 797, 799, 822, 973, 988, 1031. - - Stesimbrotus the Thasian cited, 941. - - Sthenelus cited, 675. - - Stilpon, his quarrel with a courtesan, 931; - cited, 261, 665. - - Strabo cited, 199, 1052. - - Straton cited, 601, (poetic version, 1175.) - - Straton, king of Sidon, his contest of luxury with Nicocles, 850. - - Stratonicus the artist, 738. - - Stratonicus the harp-player, 548; - his witticisms, 549; - his death, 555. - - Strattis cited, 51, 114, 128, 205, 209, 258, 271, 390, 469, - 474, 477, 508, 516, 589, 624, 629, 654, 745, 754, 804, 882, - 940, 945, 991, 1047, 1049, 1094, 1103, 1118. - - Strepticias, a kind of bread, 187. - - Stromateus, the, a fish, 506. - - Strouthias, a kind of garland, 1084. - - Sturgeon, the, 462. - - Sub-Dorian, or Æolian harmony, 997. - - Sub-Phrygian harmony, 998. - - Sucking-pigs, 624, 1048. - - Suitors, Penelope's, their amusements, 27. - - Supper of Iphicrates, 215. - - Surrentine wine, 43, 44. - - Swallow, song of the, 567. - - Swan, the, 619; - its death-song doubted, 620, 1023. - - Sweetmeats, 77; - Lacedæmonian, 91. - - Swine's brains, 108. - - Swordfish, the, 494. - - Syagris, a fish, 508. - - Syagrus, a general, 633. - - Sybarites, the, their luxury and effeminacy, 831. - - Sylla the Roman general, fond of buffoons and mimics, 410; - wrote satiric comedies, 410. - - Synagris, a fish, 507. - - Synodon, a fish, 507. - - Syracusans, luxury of the, 845; - restraints on women among them, 835. - - Syrbenians, chorus of the, 1068, 1072, 1115. - - Syrians, averse to fish, 546; - their luxury, 845. - - - TABAITAS, a kind of drinking cup, 800. - - Table-setters, 273. - - Tables, names for, 80. - - Tabyrites, a kind of loaf, 181. - - Tænia, the, 513. - - Tæniotic wine, 55. - - Tanagra, whale of, 881. - - Tantalus, his devotion to pleasure, 449. - - Tarentine wine, 44. - - Tarentines, luxury of the, 267, 837. - - Tasters, 274. - - Tattooing, practised by the Scythian on the Thracian women, 840; - how converted into an ornament, 840. - - Taulopias, the, a fish, 513. - - Teleclides cited, 92, 107, 126, 137, 145, 273, 421, 444, 529, - 543, 582, 629, 689, 775, 886, 987, 1021, 1030, 1037, 1050. - - Telenicus the Byzantian, a parodist, 1024. - - Telephanes cited, 980. - - Telesilla cited, 745, 987. - - Telestagoras of Naxos, 548. - - Telestes, or Telesis, the dancing master, 35. - - Telestes of Selinus cited, 802, 984, 998, 1017. - - Tellinæ, 150. - - Temperance, praise of, 663. - - Tenarus cited, 1072. - - Tench, the, 485; - white and black, 485. - - Teneus cited, 803. - - Terpsicles cited, 512, 617. - - Terpsion cited, 533. - - Teucer cited, 720. - - Teuthis and teuthus, the difference between, 514; - a cake called teuthis, 514. - - Thais, a courtesan, causes the destruction of Persepolis, 922; - marries Ptolemy, king of Egypt, 922. - - Thales the Milesian cited, 119. - - Thamneus, hospitality of, 412. - - Thargelus, a kind of loaf, 188. - - Thasian brine, 519; - wine, 47, 53. - - Theagenes the athlete, voracity of, 650. - - Thearion the baker, 186. - - Thebais, wine of the, 55; - passage from the poem so called, 735, (poetic version, 1184.) - - Themiso cited, 371. - - Themiso the Cyprian, 455. - - Themistagoras the Ephesian cited, 1087. - - Themistocles, his life in Persia, 49; - luxury of, 854. - - Theocles cited, 794. - - Theocritus the Chian cited, 864. - - Theocritus the Syracusan cited, 81, 138, 445, 446, 758. - - Theodectes of Phaselus cited, 712, 717. - - Theodoridas cited, 474, 758, 1118. - - Theodorus cited, 201, 1032, 1081, 1083, 1104. - - Theodorus of Hierapolis cited, 650, 651, 793. - - Theodorus the Larissean, a water-drinker, 72. - - Theodote, a courtesan, buries Alcibiades, 919. - - Theognetus cited, 173, 982, 1071. - - Theognis cited, 487, 498, 676, 722, 823, 895. - - Theolytus cited, 464, 749. - - Theophilus cited, 9. - - Theophilus the comic writer cited, 158, 537, 657, 753, 896, 900, - (poetic version, 1192,) 938, 994, 1013. - - Theophrastus cited, 30, 36, 52, 53, 57, 68, 72, 82, 83, 89, - 91, 93, 97, 101, 102, 104, 106, 110, 112, 115, 117, 118, 122, - 124, 129, 130, 137, 138, 139, 154, 174, 234, 278, 399, 429, - 473, 490, 493, 499, 500, 524, 525, 548, 581, 582, 609, 614, - 617, 632, 668, 669, 674, 677, 687, 683, 730, 733, 738, 750, - 795, 843, 870, 900, 907, 967, 973, 995, 1041, 1046, 1084, 1085, - 1087, 1088, 1089, 1093, 1101, 1107. - - Theopompus the Athenian cited, 285, 414, 483, 510, 580, 589, - 629, 630, 666, 768, 771, 774, 775, 1038, 1044, 1051. - - Theopompus the Chian cited, 43, 56, 74, 83, 113, 130, 137, 142, - 234, 235, 241, 254, 265, 267, 340, 364, 366, 391, 392, 395, - 397, 399, 400, 407, 408, 410, 416, 426, 427, 432, 474, 604, - 654, 687, 688, 689, 699, 702, 746, 750, 759, 802, 813, 829, - 843, 844, 850, 851, 852, 853, 858, 869, 916, 949, 950, 965, - 971, 983, 1001, 1039, 1051, 1080, 1120. - - Theopompus the Colophonian cited, 284. - - Thericlean cup, 749; - distinguished from the carchesian, 752, 756, 803. - - Thericles of Corinth, 750. - - Thermopotis, a kind of drinking cup, 757. - - Theseus, enigmatic description of the letters forming the word, 717. - - Thesmophorius of Trœzene cited, 48. - - Thessalians, notorious gluttons, 223, 408, 659; - extravagant, 844, 1059. - - Thin people, list of, 882. - - Thracians, dances of the, 25; - banquets, 243, 250; - tattooing, how introduced among the women, 840. - - Thrasylaus, pleasant madness of, 888. - - Thrasyllus, conduct of Alcibiades to, 856. - - Thrasymachus of Chalcedon cited, 655. - - Thratta, the, a sea-fish, 519. - - Thrissa, the, a fish, 518. - - Thronus, a kind of loaf, 184. - - Thrushes, 107. - - Thucydides cited, 37, 180, 299, 302, 763. - - Thunnis and thunnus distinguished, 476. - - Thursio, what, 487. - - Thys, the Paphlagonian king, a great eater, 654. - - Tibur, wine of, 43. - - Tilphossa, fountain of, 66. - - Timachidas the Rhodian cited, 52, 87, 138, 189, 445, 581, 739, - 1081, 1082, 1090, 1093, 1118. - - Timæus cited, 56, 61, 263, 297, 393, 415, 427, 428, 513, 540, 690, - 751, 829, 831, 836, 837, 838, 866, 916, 940, 961. - - Timæus of Cyzicus, his history, 814. - - Timagoras the Athenian offers adoration to the king of Persia, 79. - - Timagoras the Cretan, his favour with Artaxerxes, 79. - - Timarchus cited, 802. - - Timea, wife of Agis of Sparta, seduced by Alcibiades, 856. - - Timocles cited, 180, 198, 266, 353, (poetic version, 1136,) 355, - (1137,) 374, (1150,) 378, 379, 382, 385, 387, 462, 470, 501, 536, - 539, 605, 642, 680, 720, 908, (1194,) 940. - - Timocrates, a friend of Athenæus, 1. - - Timocreon the Rhodian, his epitaph, 655. - - Timolaus the Theban, his intemperance, 688. - - Timomachus cited, 1019. - - Timon the Phliasian cited, 36, 254, 257, 258, 262, 394, 439, - 442, 532, 641, 668, 703, 831, 938, 959, 973, 1115. - - Timon and Lacydes at a drinking match, 691. - - Timotheus of Athens, the son of a courtesan, 922. - - Timotheus of Miletus cited, 202, 382, 734; - accused of corrupting the ancient music, 1017. - - Tinachidas of Rhodes wrote on feasts, 7. - - Tindium, temple of, in Egypt, 1085. - - Tirynthians, the, incapable of serious business, 410. - - Tithenidia, festival of, 225. - - Titormus, a great eater, 650. - - Torches, 1119. - - Torpedo, the, 493. - - Towels, 647. - - Trachurus, the, 513. - - Tragedy, invention of, 65. - - Tragelaphus, a drinking cup, 742, 800. - - Trebellian wine, 44. - - Trefoils, 1094. - - Trichias, or trichis, a fish, said to be attracted by music, 518. - - Trifoline wine, 43. - - Trinkets, golden, proscribed by Lycurgus and by Plato, 367. - - Tripe, 157. - - Tripod, the cup of Bacchus, 62; - a musical instrument, 1018. - - Trireme, house at Agrigentum, why so called, 61; - a kind of drinking cup, 800. - - Trœzenian wine, 52. - - Trojan war, its cause, 896. - - Tromilican cheese, 1052. - - Truffles, 102. - - Trumpeter, Herodorus, the, 653. - - Tryphon cited, 86, 131, 180, 188, 189, 279, 283, 468, 627, - 630, 806, 986, 1024. - - Tunnies, 436, 473, 518; - thunnis and thunnus distinguished, 576. - - Turnips, 581; - the food of Manius Cronus, 660. - - Turtle-doves, 620, 622. - - Tyron bread, 182. - - Tyrrhenians, luxury of the, 829. - - - UDDER, a dish made of, 629, 1050. - - Ulban wine, 44. - - Ulysses, voracity of, 649; - his love of pleasure, 822. - - Umbrians, the, given to luxury, 844. - - Unguents, where the best are brought from, 1099; - prices of some, 1104; - supposed to produce grey hair, 1106. - - Unmarried men, how treated in Sparta, 889. - - Unmixed wines, 673, 1107. - - Uppianus the Tyrian, a Deipnosophist, 2. - - Uria, a bird, 623. - - - VARRO cited, 258. - - Veliternian wine, 44. - - Venafrum, wine of, 44. - - Venus Callipyge, temple dedicated to, 887. - - Venus Hetæra, 913. - - Venus the Prostitute, 915. - - Vetches, 89; - how used, 90. - - Vinegar, 111. - - Voracity ascribed to Hercules, 648. - - - WALNUTS, 138. - - Wars, the greatest, occur on account of women, 896, 911. - - Washing hands, 644; - use of perfumes, 645. - - Water and water-drinkers, 66; - various kinds of water, 68; - weight of water, 70, 75; - boiled water, 201. - - Water-drinkers, list of, 73. - - Willow, or osier, garlands of, 1072, 1074. - - Wine, origin of the name, 57; - praises of, 65; - different kinds, 43 to 57; - Homer dissuades from the free use of, 16; - evils of drunkenness, 672; - pure wine only to be used for religious purposes, 1107; - mixed wine, 667; - unmixed wine, 673; - sweet wine, 207; - scented wine, 53; - spiced wine, 52. - - Wives, doubtful whether Socrates had two, 889; - concubines tolerated by, 890; - many wives of Hercules and of Theseus, 891; - of Philip, 892; - complaints against, 894. - - Women said to be fond of drinking, 696; - wine forbidden to them by the Romans, 696; - restraints on, in Syracuse, 835; - liberty of, among the Sybarites, 835; - among the Tyrrhenians, 829; - infamous treatment of, 702, 826, 827, 840, 849, 866; - ruin of states attributed to, 896; - many beautiful, mentioned, 971. - - Woodcocks, 611. - - Words, dissertations on the use of particular, 605, 633, - 705, 785. - - - XANTHUS the Lydian cited, 546, 654, 822, 826. - - Xenarchus cited, 105, 356, (poetic version, 1141,) - 501, 578, 059, 671, 680, 696, 697, 755, 894, 910, - 1085, 1107. - - Xenarchus the Rhodian, a drunkard, 689. - - Xenocrates cited, 288. - - Xenocrates the Chalcedonian, his laziness, 849. - - Xenophanes of Chalcedon wrote drinking songs, 5. - - Xenophanes of Colophon cited, 89, 580, 652, 669, 729, (poetic - version, 1182,) 737, 843. - - Xenophon cited, 25, 34, 37, 48, 80, 118, 157, 200, 205, 224, - 233, 234, 254, 274, 275, 279, 289, 299, 344, 346, 347, 350, - 395, 428, 436, 579, 580, 588, 614, 626, 630, 631, 647, 663, - 668, 675, 685, 734, 743, 759, 770, 793, 807, 818, 825, 871, - 939, 978, 980, 1041, 1045, 1096. - - - YOUNG wives, caution against marrying, 895. - - - ZACYNTHIAN wine, 54. - - Zacynthians, the, inexperienced in war, 846. - - Zaleucus, his law against drunkenness, 677. - - Zariadres and Odatis, story of, 919. - - Zeneus, or Zenis, cited, 960. - - Zeno the Citiæan, his excuse for bad temper, 91; - his reproof of gluttony, 544; - cited, 254, 261, 367. - - Zenodotus cited, 19, 20, 159, 513, 649. - - Zenophanes cited, 921. - - Zoïlus the grammarian, a Deipnosophist, 2. - - Zopyra, a drunken woman, 697. - - -THE END. - - -R. 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D. Yonge. - </title> - <link rel="coverpage" href="images/cover.jpg" /> - <style type="text/css"> -body { - margin-left: 20%; - margin-right: 10%;} -h1,h2,h3 {text-align: center; - clear: both;} -p {margin-top: .51em; - text-align: justify; - margin-bottom: .49em;} -.topspace2 {margin-top:2em;} -hr.r5 {width: 5%; margin-top: 2em; margin-bottom: 2em; margin-left: 47.5%; margin-right: 47.5%;} -hr.r15 {width: 15%; margin-top: 2em; margin-bottom: 2em; margin-left: 42.5%; margin-right: 42.5%;} -hr.chap {width: 65%; margin-top: 2em; margin-bottom: 2em; margin-left: 17.5%; margin-right: 17.5%;} -hr.full {width: 95%; margin-top: 1em; margin-bottom: 1em; margin-left: 2.5%; margin-right: 2.5%;} -.smaller {font-size: 90%;} -.xsmall {font-size: 65%;} -.small {font-size: 75%;} -.large {font-size: 120%;} -.xxlarge {font-size: 250%;} -div.chapter {page-break-before: always;} -h2.nobreak {page-break-before: avoid;} - -.topspace1 {margin-top:1em;} -.topspace-1 {margin-top:-1em;} -.gesperrt {letter-spacing: 0.2em; margin-right: -0.2em;} -table { margin-left: auto; - margin-right: auto;} -.tdl {text-align: left;} -.tdr {text-align: right;} -.pagenum {position: absolute; - left: 92%; - font-size: smaller; - text-align: right;} -.center {text-align: center;} -.smcap {font-variant: small-caps;} -.footnotes {border: dashed 1px;} -.footnote {margin-left: 5%; margin-right: 5%; font-size: 0.9em;} -.footnote.label {position: absolute; right: 72%; text-align: right;} -.fnanchor {vertical-align: super; - font-size: .8em; - text-decoration: none;} -/* Sidenote */ -.sidenote-left {width: 10%; - padding-bottom: .5em; - padding-left: .5em; - padding-right: .5em; - margin-left: -11em; - margin-right: 1em; - text-align: left; - float: left; - clear: left; - font-size: 12px;} -/* Poetry */ - -.poetry-container -{ - margin-left: 2em; -} - -.poetry -{ - display: inline-block; - text-align: left; -} - -.poetry .verse -{ - text-indent: -3em; - padding-left: 3em; -} - -.poetry .indent-4 {text-indent: -4em;} -.poetry .indent-3 {text-indent: -3em;} -.poetry .indent2 {text-indent: -2em;} -.poetry .indent3 {text-indent: -1.5em;} -.poetry .indent4 {text-indent: -1em;} -.poetry .indent6 {text-indent: 0em;} -.poetry .indent8 {text-indent: 1em;} -.poetry .indent10 {text-indent: 2em;} -.poetry .indent16 {text-indent: 5em;} -.poetry .indent26 {text-indent: 10em;} - -@media handheld -{ - .poetry - { - display: block; - margin-left: 1.5em; - } -} - -.figcenter {margin: auto; - text-align: center;} - -.covernote {visibility: visible; display: block; margin-top: 2em;} -.transnote {background-color: #E6E6FA; - color: black; - font-size:smaller; - padding:0.5em; - margin-bottom:5em; - font-family:sans-serif, serif; } - </style> - </head> -<body> - -<div style='text-align:center; font-size:1.2em; font-weight:bold'>The Project Gutenberg eBook of The Deipnosophists; or, Banquet of the Learned of Athenæus, Vol. 3 (of 3), by Athenaeus of Naucratis</div> - -<div style='display:block; margin:1em 0'> -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online -at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you -are not located in the United States, you will have to check the laws of the -country where you are located before using this eBook. -</div> - -<p style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Title: The Deipnosophists; or, Banquet of the Learned of Athenæus, Vol. 3 (of 3)</p> - -<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Author: Athenaeus of Naucratis</div> - -<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Translator: Charles Duke Yonge</div> - -<div style='display:block; margin:1em 0'>Release Date: October 10, 2021 [eBook #66508]</div> - -<div style='display:block; margin:1em 0'>Language: English</div> - -<div style='display:block; margin:1em 0'>Character set encoding: UTF-8</div> - -<div style='display:block; margin-left:2em; text-indent:-2em'>Produced by: Brian Wilsden, Turgut Dincer and the Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive)</div> - -<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK THE DEIPNOSOPHISTS; OR, BANQUET OF THE LEARNED OF ATHENÆUS, VOL. 3 (OF 3) ***</div> - -<div class="topspace1"></div> -<div class="figcenter"> -<img src="images/cover.jpg" alt="Cover" width="730" height="1000" /> -</div> -<div class="topspace1"></div> - -<div class="covernote"> -<p class="center" style="margin-top: 1em; margin-bottom: 1em;">The cover image was created by the transcriber and is placed in the public domain.</p> -</div> -<hr class="chap" /> - -<h1> -<span class="xsmall">THE</span><br /> -DEIPNOSOPHISTS -</h1> - -<div class="center"> -<span class="small">OR</span><br /> - -BANQUET OF THE LEARNED<br /> -<span class="xsmall">OF</span><br /> -<span class="xxlarge gesperrt">ATHENÆUS.</span><br /> -<br /> -<br /> -<span class="small">LITERALLY TRANSLATED</span><br /> -<span class="smcap">By</span> C. D. YONGE, B.A.<br /> -<br /><br /> -<span class="small">WITH AN APPENDIX OF POETICAL FRAGMENTS,<br /> -RENDERED INTO ENGLISH VERSE BY VARIOUS AUTHORS,<br /> -AND A GENERAL INDEX.</span><br /> -<br /> -<br /> -IN THREE VOLUMES.<br /><br /> -VOL. III.<br /><br /> - -<span class="large">LONDON:<br /> -HENRY G. BOHN, YORK STREET, COVENT GARDEN.</span><br /> -<span class="small">M DCCC LIV.</span> -</div> - -<hr class="chap" /> -<div class="chapter"> -<h2>CONTENTS OF VOL. III.</h2> -</div> - -<hr class="r5" /> - -<table summary="contents"> -<tr> -<th>BOOK XII.</th> -</tr> -<tr> -<td class="tdl">Love of Pleasure—Luxury of the Persians—Profligacy of the Lydians</td> -</tr> -<tr> -<td class="tdl">Persian Customs—The Sybarites—The Tarentines—The Milesians</td> -</tr> -<tr> -<td class="tdl">—The Abydenes—The Colophonians—Luxury of the Syrians—Of the</td> -</tr> -<tr> -<td class="tdl">Asiatic Kings—Sardanapalus—Philip—The Pisistratidæ—Alcibiades</td> -</tr> -<tr> -<td class="tdl">—Pausanias—Diomnestus—Alexander—Polycrates—Agrigentum</td> -</tr> -<tr> -<td class="tdl">—Lucullus—Aristippus—The Persian—Epicurus—Anaxarchus—</td> -</tr> -<tr> -<td class="tdl">Ptolemy Euergetes—The Lacedæmonians—Cincsias—Anointing—</td> -</tr> -<tr> -<td class="tdl">Venus Callipyge</td> -<td class="tdr"><a href="#BOOK_XII">818‒888</a></td> -</tr> -<tr><td> </td> -</tr> -<tr> -<th>BOOK XIII.</th> -</tr> -<tr> -<td class="tdl">Lacedæmonian Marriages—Hercules—Rapacity of Courtesans—Folly</td> -</tr> -<tr> -<td class="tdl">of Marrying—Love—Beauty—Courtesans—Hetæræ—Courtesans—</td> -</tr> -<tr> -<td class="tdl">Love—Beauty of Women—Praise of Modesty—Faults of Philosophers</td> -</tr> -<tr> -<td class="tdl">—Lending Money</td> -<td class="tdr"><a href="#BOOK_XIII">888‒978</a></td> -</tr> -<tr><td> </td> -</tr> -<tr> -<th>BOOK XIV.</th> -</tr> -<tr> -<td class="tdl">Jesters—Concerts—Songs—Rhapsodists—Magodi—Harp-players—</td> -</tr><tr> -<td class="tdl">Music—Dancing—Dances—Music—Musical Instruments—Music—</td> -</tr><tr> -<td class="tdl">Love Songs—Sweetmeats—Different Courses at Dinner—Dessert—</td> -</tr><tr> -<td class="tdl">Cheesecakes—Cakes—Vegetables—Pomegranates—Figs—Grapes—</td> -</tr><tr> -<td class="tdl">Peacocks—Partridges—The Helots—Cheese—Cooks—The</td> -</tr><tr> -<td class="tdl">Thessalians—Ματτύη</td> -<td class="tdr"><a href="#BOOK_XIV">978‒1062</a></td> -</tr> -<tr><td> </td> -</tr> -<tr> -<th>BOOK XV.</th> -</tr> -<tr> -<td class="tdl">The Cottabus—Garlands—Dyes—Perfumes—Libations—Scolia—</td> -</tr> -<tr> -<td class="tdl">Parodies—Torches</td> -<td class="tdr"><a href="#BOOK_XV">1062‒1122</a></td> -</tr> -<tr><td> </td> -</tr> -<tr> -<td class="tdl"> <span class="smcap">Appendix</span></td> -<td class="tdr"><a href="#POETICAL_FRAGMENTS">1123</a></td> -</tr> -<tr><td> </td> -</tr> -<tr> -<td class="tdl"> <span class="smcap">Index.</span></td> -</tr> -</table> -<hr class="chap" /> - -<p><span class="pagenum">[Pg 818]</span></p> - -<h2><a name="BOOK_XII" id="BOOK_XII"></a>BOOK XII.</h2> - -<p>1. <span class="smcap">You</span> appear to me, my good friend Timocrates, to be a man of Cyrene, -according to the Tyndareus of Alexis—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">For there if any man invites another</div> - <div class="verse">To any banquet, eighteen others come;</div> - <div class="verse">Ten chariots, and fifteen pairs of horses,</div> - <div class="verse">And for all these you must provide the food,</div> - <div class="verse">So that 'twere better to invite nobody</div> - </div> - </div> - </div> -</div> - -<p>And it would be better for me also to hold my tongue, and not to add -anything more to all that has been said already; but since you ask me -very earnestly for a discussion on those men who have been notorious -for luxury, and on their effeminate practices, you must be gratified.</p> - -<p>2. For enjoyment is connected, in the first instance, with appetite; -and in the second place, with pleasure. And Sophocles the poet, being a -man fond of enjoyment, in order to avoid accusing old age, attributed -his impotence in amatory pleasures to his temperance, saying that he -was glad to be released from them as from some hard master. But I -say that the Judgment of Paris is a tale originally invented by the -ancients, as a comparison between pleasure and virtue. Accordingly, -when Venus, that is to say pleasure, was preferred, everything was -thrown into confusion. And that excellent writer Xenophon seems to -me to have invented his fable about Hercules and Virtue on the same -principle. For according to Empedocles—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Mars was no god to them, nor gallant War,</div> - <div class="verse">Nor Jupiter the king, nor Saturn old,</div> - <div class="verse">Nor Neptune; Venus was their only queen.</div> - <div class="verse">Her they propitiate and duly worship</div> - <div class="verse">With pious images, with beauteous figures</div> - <div class="verse">Skilfully carved; with fragrant incenses,</div> - <div class="verse">And holy offerings of unmix'd myrrh,</div> - <div class="verse">And sweetly-smelling frankincense; and many</div> - <div class="verse">A pure libation of fresh golden honey</div> - <div class="verse">They pour'd along the floor.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 819]</span></p> - -<div class="sidenote-left">LOVE OF PLEASURE.</div> - -<p>And Menander, in his Harp-player, speaking of some one who was very -fond of music, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">He was to music much devoted, and</div> - <div class="verse">Sought ever pleasing sounds to gratify</div> - <div class="verse">His delicate taste.</div> - </div> - </div> - </div> -</div> - -<p>3. And yet some people say that the desire of pleasure is a natural -desire, as may be proved by all animals becoming enslaved by it; as -if cowardice, and fear, and all sorts of other passions were not also -common to all animals, and yet these are rejected by all who use their -reason. Accordingly, to be very eager in the pursuit of pleasure is -to go hunting for pain. On which account Homer, wishing to represent -pleasure in an odious light, says that the greatest of the gods receive -no advantage from their power, but are even much injured by it, if they -will allow themselves to be hurried away by the pursuit of pleasure. -For all the anxiety which Jupiter, when awake, lavished on the Trojans, -was lost in open day, when he abandoned himself to pleasure. And Mars, -who was a most valiant deity, was put in chains by Vulcan, who was very -powerless, and incurred great disgrace and punishment, when he had -given himself up to irrational love; and therefore he says to the Gods, -when they came to see him in fetters—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent26">Behold, on wrong</div> - <div class="verse">Swift vengeance waits, and art subdues the strong.</div> - <div class="verse">Dwells there a god on all th' Olympian brow</div> - <div class="verse">More swift than Mars, and more than Vulcan slow?</div> - <div class="verse">Yet Vulcan conquers, and the God of arms</div> - <div class="verse">Must pay the penalty for lawless charms.<a name="FNanchor_1" id="FNanchor_1"></a><a href="#Footnote_1" class="fnanchor">[1]</a></div> - </div> - </div> - </div> -</div> - -<p>But no one ever calls the life of Aristides a life of pleasure (ἡδὺς), -but that is an epithet they apply to -Smindyrides the Sybarite, and to Sardanapalus, though as far as glory -went, as Theophrastus says in his book on Pleasure, it was a far more -splendid one; but Aristides never devoted himself to luxury as those -other men did. Nor would any one call the life of Agesilaus the king -of the Lacedæmonians ἡδὺς; but this -name they would apply rather to the life of Ananis, a man who, as far -as real glory is concerned, is totally unknown. Nor would one call the -life of the heroes who fought - -<span class="pagenum">[Pg 820]</span> - -against Troy ἡδὺς; but they would speak in that way much more -of the men of the present time; and naturally enough. For the lives -of those men were destitute of any luxurious preparation, and, as I -might almost say, had no seasoning to them, inasmuch as at that time -there was no commercial intercourse between nations, nor were the arts -of refinement carried to any degree of accuracy; but the life of men -of the present day is planned with entire reference to laziness, and -enjoyment, and to all sorts of pastimes.</p> - -<p>4. But Plato, in his Philebus, says—"Pleasure is the most insolent of -all things; and, as it is reported, in amatory enjoyments, which are -said to be the most powerful of all, even perjury has been pardoned by -the Gods, as if pleasure was like a child, incapable of distinguishing -between right and wrong." And in the eighth book of his Polity, the -same Plato has previously dilated upon the doctrine so much pressed -by the Epicureans, that, of the desires, some are natural but not -necessary, and others neither natural nor necessary, writing thus—"Is -not the desire to eat enough for health and strength of body, and -for bread and meat to that extent, a necessary desire?—I think it -is.—At all events, the desire for food for these two purposes -is necessary, inasmuch as it is salutary, and inasmuch as it is able -to remove hunger?—No doubt.—And the desire for meat, too, -is a necessary desire, if it at all contributes to a good habit of -body?—Most undoubtedly.—What, then, are we to say? Is no -desire which goes beyond the appetite for this kind of food, and for -other food similar to it, and which, if it is checked in young people, -can be entirely stifled, and which is injurious also to the body, and -injurious also to the mind, both as far as its intellectual powers -are concerned, and also as to its temperance, entitled to be called a -necessary one?—Most certainly not."</p> - -<p><span class="pagenum">[Pg 821]</span></p> - -<div class="sidenote-left">LOVE OF PLEASURE.</div> - -<p>5. But Heraclides of Pontus, in his treatise on Pleasure, speaks as -follows—"Tyrants and kings, having all kinds of good things in -their power, and having had experience of all things, place pleasure -in the first rank, on the ground that pleasure makes the nature of man -more magnanimous. Accordingly, all those who have honoured pleasure -above everything, and who have deliberately chosen to live a life of -luxury, - -have been and magnificent people, as, for instance, the Medes and the -Persians. For they, of all men, are those who hold pleasure and luxury -in the highest honour; and they, at the same time, are the most valiant -and magnanimous of all the barbarians. For to indulge in pleasure and -luxury is the conduct of freeborn men and of a liberal disposition. For -pleasure relaxes the soul and invigorates it. But labour belongs to -slaves and to mean men; on which account they are contracted in their -natural dispositions. And the city of the Athenians, while it indulged -in luxury, was a very great city, and bred very magnanimous men. For -they wore purple garments, and were clad in embroidered tunics; and -they bound up their hair in knots, and wore golden grasshoppers over -their foreheads and in their hair: and their slaves followed them, -bearing folding chairs for them, in order that, if they wished to sit -down, they might not be without some proper seat, and forced to put -up with any chance seat. And these men were such heroes, that they -conquered in the battle of Marathon, and they alone worsted the power -of combined Asia. And all those who are the wisest of men, and who have -the greatest reputation for wisdom, think pleasure the greatest good. -Simonides certainly does when he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">For what kind of human life</div> - <div class="verse">Can be worth desiring,</div> - <div class="verse">If pleasure be denied to it?</div> - <div class="verse">What kingly power even?</div> - <div class="verse">Without pleasure e'en the gods</div> - <div class="verse">Have nothing to be envied for.</div> - </div> - </div> - </div> -</div> - - -<p>And Pindar, giving advice to Hiero the tyrant of Syracuse, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Never obscure fair pleasure in your life;</div> - <div class="verse">A life of pleasure is the best for man.</div> - </div> - </div> - </div> -</div> - - -<p>And Homer, too, speaks of pleasure and indulgence in the following -terms—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">How sweet the products of a peaceful reign,—</div> - <div class="verse">The heaven-taught poet and enchanting strain,</div> - <div class="verse">The well-fill'd palace, the perpetual feast,</div> - <div class="verse">A loud rejoicing, and a people blest!</div> - <div class="verse">How goodly seems it ever to employ</div> - <div class="verse">Man's social days in union and in joy;</div> - <div class="verse">The plenteous board high heap'd with cates divine,</div> - <div class="verse">And o'er the foaming bowl the laughing wine.</div> - </div> - </div> - </div> -</div> - - -<p><span class="pagenum">[Pg 822]</span></p> - -<p>And again, he calls the gods "living at ease." And "at ease" -certainly means "without labour;" as if he meant to show by this -expression, that the greatest of all evils is labour and trouble in -life.</p> - -<p>6. On which account Megaclides finds fault with those poets who -came after Homer and Hesiod, and have written about Hercules, relating -how he led armies and took cities,—who passed the greater part -of his life among men in the most excessive pleasure, and married a -greater number of women than any other man; and who had unacknowledged -children, by a greater number of virgins, than any other man. For any -one might say to those who do not admit all this—"Whence, my -good friends, is it that you attribute to him all this excessive love -of eating; or whence is it that the custom has originated among men of -leaving nothing in the cup when we pour a libation to Hercules, if he -had no regard for pleasure? or why are the hot springs which rise out -of the ground universally said to be sacred to Hercules; or why are -people in the habit of calling soft couches the beds of Hercules, if -he despised all those who live luxuriously?" Accordingly, says he, the -later poets represent him as going about in the guise of a robber by -himself, having a club, and a lion's hide, and his bow. And they say -that Stesichorus of Himera was the original inventor of this fable. -But Xanthus the lyric poet, who was more ancient than Stesichorus, as -Stesichorus himself tells us, does not, according to the statement of -Megaclides, clothe him in this dress, but in that which Homer gives -him. But Stesichorus perverted a great many of the accounts given by -Xanthus, as he does also in the case of what is called the Orestea. But -Antisthenes, when he said that pleasure was a good, added—"such -as brought no repentance in its train."</p> - -<p>7. But Ulysses, in Homer, appears to have been the original guide to -Epicurus, in the matter of that pleasure which he has always in his -mouth; for Ulysses says to Alcinous—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">. . . . . . . Thou whom first in sway,</div> - <div class="verse">As first in virtue, these thy realms obey,</div> - <div class="verse">How goodly seems it ever to employ</div> - <div class="verse">Man's social days in union and in joy!</div> - <div class="verse">The plenteous board high heap'd with cates divine,</div> - <div class="verse">And o'er the foaming bowl the laughing wine,</div> - <div class="verse">The well-fill'd palace, the perpetual feast,</div> - <div class="verse">Are of all joys most lasting and the best.</div> - </div> - </div> - </div> -</div> - - -<p><span class="pagenum">[Pg 823]</span></p> - -<div class="sidenote-left">A LOVE OF PLEASURE.</div> - -<p>But Megaclides says that Ulysses is here adapting himself to the -times, for the sake of appearing to be of the same disposition as the -Phæacians; and that with that view he embraces their luxurious habits, -as he had already heard from Alcinous, speaking of his whole nation—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">To dress, to dance, to sing, our sole delight,</div> - <div class="verse">The feast or bath by day, and love by night;</div> - </div> - </div> - </div> -</div> - - -<p>for he thought that that would be the only way by which he could -avoid failing in the hopes he cherished. And a similar man is he who -recommends Amphilochus his son—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Remember thou, my son, to always dwell</div> - <div class="verse">In every city cherishing a mind</div> - <div class="verse">Like to the skin of a rock-haunting fish;</div> - <div class="verse">And always with the present company</div> - <div class="verse">Agree, but when away you can change your mind.</div> - </div> - </div> - </div> -</div> - - -<p>And Sophocles speaks in a like spirit, in the Iphigenia—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">As the wise polypus doth quickly change</div> - <div class="verse">His hue according to the rocks he's near,</div> - <div class="verse">So change your mind and your apparent feelings.</div> - </div> - </div> - </div> -</div> - - -<p>And Theognis says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Imitate the wary cunning of the polypus.</div> - </div> - </div> - </div> -</div> - - -<p>And some say that Homer was of this mind, when he often prefers the -voluptuous life to the virtuous one, saying—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And now Olympus' shining gates unfold;</div> - <div class="verse">The Gods with Jove assume their thrones of gold;</div> - <div class="verse">Immortal Hebe, fresh with bloom divine,</div> - <div class="verse">The golden goblet crowns with purple wine;</div> - <div class="verse">While the full bowl flows round the Powers employ</div> - <div class="verse">Their careful eyes on long-contended Troy.</div> - </div> - </div> - </div> -</div> - -<p>And the same poet represents Menelaus as saying—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Nor then should aught but death have torn apart</div> - <div class="verse">From me so loving and so glad a heart.</div> - </div> - </div> - </div> -</div> - - -<p>And in another place—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">We sat secure, while fast around did roll</div> - <div class="verse">The dance, and jest, and ever-flowing bowl.</div> - </div> - </div> - </div> -</div> - -<p>And in the same spirit Ulysses, at the court of Alcinous, represents -luxury and wantonness as the main end of life.</p> - -<p>8. But of all nations the Persians were the first to become notorious -for their luxury; and the Persian kings even spent their winters at -Susa and their summers at Ecbatana. And Aristocles and Chares say - -<span class="pagenum">[Pg 824]</span> - -that Susa derives its name from the seasonable and beautiful character -of the place: for that what the Greeks call the lily, is called in -the Persian language σοῦσον. But they pass their autumns in -Persepolis; and the rest of the year they spend in Babylon. And in like -manner the kings of the Parthians spend their spring in Rhagæ, and -their winter in Babylon, and the rest of the year at Hecatompylus. And -even the very thing which the Persian monarchs used to wear on their -heads, showed plainly enough their extreme devotion to luxury. For it -was made, according to the account of Dinon, of myrrh and of something -called labyzus. And the labyzus is a sweet-smelling plant, and more -valuable than myrrh. And whenever, says Dinon, the king dismounts from -his chariot, he does not jump down, however small the height from the -chariot to the ground may be, nor is he helped down, leaning on any -one's hand, but a golden chair is always put by him, and he gets on -that to descend; on which account the king's chairbearer always follows -him. And three hundred women are his guard, as Heraclides of Cumæ -relates, in the first book of his history of Persia. And they sleep -all day, that they may watch all night; and they pass the whole night -in singing and playing, with lights burning. And very often the king -takes pleasure with them in the hall of the Melophori. The Melophori -are one of his troops of guards, all Persians by birth, having golden -apples (μῆλα) on the points of their spears, a thousand in -number, all picked men out of the main body of ten thousand Persians -who are called the Immortals. And the king used to go on foot through -this hall, very fine Sardian carpets being spread in his road, on which -no one but the king ever trod. And when he came to the last hall, then -he mounted a chariot, but sometimes he mounted a horse; but on foot -he was never seen outside of his palace. And if he went out to hunt, -his concubines also went with him. And the throne on which he used to -sit, when he was transacting business, was made of gold; and it was -surrounded by four small pillars made of gold, inlaid with precious -stones, and on them there was spread a purple cloth richly embroidered.</p> - -<p><span class="pagenum">[Pg 825]</span></p> - -<div class="sidenote-left">LUXURY OF THE PERSIANS.</div> - -<p>9. But Clearchus the Solensian, in the fourth book of his Lives, having -previously spoken about the luxury of the Medes, and having said that -on this account they made eunuchs of many citizens of the neighbouring -tribes, adds, "that the institution of the Melophori was adopted by -the Persians from the Medes, being not only a revenge for what they -had suffered themselves, but also a memorial of the luxury of the -body-guards, to indicate to what a pitch of effeminacy they had come. -For, as it seems, the unseasonable and superfluous luxury of their -daily life could make even the men who are armed with spears, mere -mountebanks." And a little further on he says—"And accordingly, while -he gave to all those who could invent him any new kind of food, a prize -for their invention, he did not, while loading them with honours, allow -the food which they had invented to be set before them, but enjoyed it -all by himself, and thought this was the greatest wisdom. For this, I -imagine, is what is called the brains of Jupiter and of a king at the -same time."</p> - -<p>But Chares of Mitylene, in the fifth book of his History of Alexander, -says—"The Persian kings had come to such a pitch of luxury, that -at the head of the royal couch there was a supper-room laid with -five couches, in which there were always kept five thousand talents -of gold; and this was called the king's pillow. And at his feet was -another supper-room, prepared with three couches, in which there were -constantly kept three thousand talents of silver; and this was called -the king's footstool. And in his bed-chamber there was also a golden -vine, inlaid with precious stones, above the king's bed." And this -vine, Amyntas says in his Posts, had bunches of grapes, composed of -most valuable precious stones; and not far from it there was placed a -golden bowl, the work of Theodorus of Samos. And Agathocles, in the -third book of his History of Cyzicus, says, that there is also among -the Persians a water called the golden water, and that it rises in -seventy springs; and that no one ever drinks of it but the king alone, -and the eldest of his sons. And if any one else drinks of it, the -punishment is death.</p> - -<p>10. But Xenophon, in the eighth book of his Cyropædia, says—"They -still used at that time to practise the discipline of the Persians, -but the dress and effeminacy of the Medes. But now they disregard the -sight of the ancient Persian bravery becoming extinct, and they are -solicitous only to preserve the effeminacy of the Medes. And I think it - -<span class="pagenum">[Pg 826]</span> - -a good opportunity to give an account of their luxurious habits. For, -in the first place, it is not enough for them to have their beds softly -spread, but they put even the feet of their couches upon carpets in -order that the floor may not present resistance to them, but that the -carpets may yield to their pressure. And as for the things which are -dressed for their table, nothing is omitted which has been discovered -before, and they are also continually inventing something new; and the -same is the way with all other delicacies. For they retain men whose -sole business it is to invent things of this kind. And in winter it is -not enough for them to have their head, and their body, and their feet -covered, but on even the tips of their fingers they wear shaggy gloves -and finger-stalls; and in summer they are not satisfied with the shade -of the trees and of the rocks, but they also have men placed in them to -contrive additional means of producing shade." And in the passage which -follows this one, he proceeds to say—"But now they have more clothes -laid upon their horses than they have even on their beds. For they do -not pay so much attention to their horsemanship as to sitting softly. -Moreover, they have porters, and breadmakers, and confectioners, and -cup-bearers, and men to serve up their meals and to take them away, and -men to lull them to sleep and men to wake them, and dressers to anoint -them and to rub them, and to get them up well in every respect."</p> - -<div class="sidenote-left">PROFLIGACY OF THE LYDIANS.</div> - -<p>11. The Lydians, too, went to such a pitch of luxury, that they -were the first to castrate women, as Xanthus the Lydian tells us, or -whoever else it was who wrote the History which is attributed to him, -whom Artemon of Cassandra, in his treatise on the Collection of Books, -states to have been Dionysius who was surnamed Leather-armed; but -Artemon was not aware that Ephorus the historian mentions him as being -an older man than the other, and as having been the man who supplied -Herodotus with some of his materials. Xanthus, then, in the second -book of his Affairs of Lydia, says that Adramyttes, the king of the -Lydians, was the first man who ever castrated women, and used female -eunuchs instead of male eunuchs. But Clearchus, in the fourth book of -his Lives, says—"The Lydians, out of luxury, made parks; and -having planted them like gardens, made them very shady, thinking it -a refinement in luxury if the sun never touched them with its rays at -all; and at last they carried their insolence to such a height, that -they used to collect other men's wives and maidens into a place that, - -<span class="pagenum">[Pg 827]</span> - -from this conduct, got the name of Hagneon, and there ravished them. -And at last, having become utterly effeminate, they lived wholly like -women instead of like men; on which account their age produced even -a female tyrant, in the person of one of those who had been ravished -in this way, by name Omphale. And she was the first to inflict on the -Lydians the punishment that they deserved. For to be governed and -insulted by a woman is a sufficient proof of the severity with which -they were treated. Accordingly she, being a very intemperate woman -herself, and meaning to revenge the insults to which she herself had -been subjected, gave the maiden daughters of the masters to their -slaves, in the very same place in which she herself had been ravished. -And then having forcibly collected them all in this place, she shut up -the mistresses with their slaves.</p> - -<p>On which account the Lydians, wishing to soften the bitterness of the -transaction, call the place the Woman's Contest—the Sweet Embrace. And -not only were the wives of the Lydians exposed to all comers, but those -also of the Epizephyrian Locrians, and also those of the Cyprians—and, -in fact, those of all the nations who devote their daughters to the -lives of prostitutes; and it appears to be, in truth, a sort of -reminding of, and revenge for, some ancient insult. So against her a -Lydian man of noble birth rose up, one who had been previously offended -at the government of Midas; while Midas lay in effeminacy, and luxury, -and a purple robe, working in the company of the women at the loom. But -as Omphale slew all the strangers whom she admitted to her embraces, he -chastised both—the one, being a stupid and illiterate man, he dragged -out by his ears; a man who, for want of sense, had the surname of the -most stupid of all animals: but the woman....</p> - -<p>12. And the Lydians were also the first people to introduce the use of -the sauce called caruca; concerning the preparation of which all those -who have written cookery books have spoken a good deal—namely, Glaucus -the Locrian, and Mithæcus, and Dionysius, and the two Heraclidæ (who -were by birth Syracusans), and Agis, and Epænetus, and Dionysius, and -also Hegesippus, and Erasistratus, and Euthydemus, and Criton; and - -<span class="pagenum">[Pg 828] </span> - -besides these, Stephanus, and Archytas, and Acestius, and Acesias, and -Diocles, and Philistion; for I know that all these men have written -cookery books. And the Lydians, too, used to speak of a dish which -they called candaulus; and there was not one kind of candaulus only, -but three, so wholly devoted were they to luxury. And Hegesippus the -Tarentine says, that the candaulus is made of boiled meat, and grated -bread, and Phrygian cheese, and aniseed, and thick broth: and it is -mentioned by Alexis, in his Woman Working all Night, or The Spinners; -and it is a cook who is represented as speaking:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> And, besides this, we now will serve you up</div> - <div class="verse indent-3">A dish whose name's candaulus.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 12.5em;"> I've ne'er tasted</span></div> - <div class="verse indent-3">Candaulus, nor have I e'er heard of it.</div> - <div class="verse indent-4"><i>A.</i> 'Tis a most grand invention, and 'tis mine;</div> - <div class="verse indent-3">And if I put a dish of it before you,</div> - <div class="verse indent-3">Such will be your delight that you'll devour</div> - <div class="verse indent-3">Your very fingers ere you lose a bit of it.</div> - <div class="verse indent-3">We here will get some balls of snow-white wool.</div> - <div class="verse indent-3"> * - * - * - *</div> - <div class="verse indent-3">You will serve up an egg well shred, and twice</div> - <div class="verse indent-3">Boil'd till it's hard; a sausage, too, of honey;</div> - <div class="verse indent-3">Some pickle from the frying-pan, some slices</div> - <div class="verse indent-3">Of new-made Cynthian cheese; and then</div> - <div class="verse indent-3">A bunch of grapes, steep'd in a cup of wine:</div> - <div class="verse indent-3">But this part of the dish is always laugh'd at,</div> - <div class="verse indent-3">And yet it is the mainstay of the meal.</div> - <div class="verse indent-4"><i>B.</i> Laugh on, my friend; but now be off, I beg,</div> - <div class="verse indent-3">With all your talk about candauli, and</div> - <div class="verse indent-3">Your sausages, and dishes, and such luxuries.</div> - </div> - </div> - </div> -</div> - -<p>Philemon also mentions the candaulus in his Passer-by, where he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">For I have all these witnesses in the city,</div> - <div class="verse">That I'm the only one can dress a sausage,</div> - <div class="verse">A candaulus, eggs, a thrium, all in no time:</div> - <div class="verse">Was there any error or mistake in this?</div> - </div> - </div> - </div> -</div> - - -<p>And Nicostratus, in his Cook, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">A man who could not even dress black broth,</div> - <div class="verse">But only thria and candauli.</div> - </div> - </div> - </div> -</div> - -<p>And Menander, in his Trophonius, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Here comes a very rich Ionian,</div> - <div class="verse">And so I make a good thick soup, and eke</div> - <div class="verse">A rich candaulus, amatory food.</div> - </div> - </div> - </div> -</div> - - -<p><span class="pagenum">[Pg 829]</span></p> - -<div class="sidenote-left">PERSIAN CUSTOMS.</div> - -<p>And the Lydians, when going out to war, -array themselves to the tune of flutes and pipes, as Herodotus says; -and the Lacedæmonians also attack their enemies keeping time to their -flutes, as the Cretans keep time to the lyre.</p> - -<p>13. But Heraclides of Cumæ, who wrote the History of Persia, having -said in his book entitled The Preparation, that in the country which -produces frankincense the king is independent, and responsible to no -one, proceeds as follows:—"And he exceeds every one in luxury and -indolence; for he stays for ever in his palace, passing his whole life -in luxury and extravagance; and he does no single thing, nor does he -see many people. But he appoints the judges, and if any one thinks that -they have decided unjustly, there is a window in the highest part of -the palace, and it is fastened with a chain: accordingly, he who thinks -that an unjust decision has been given against him, takes hold of the -chain, and drags the window; and when the king hears it, he summons -the man, and hears the cause himself. And if the judges appear to have -decided unjustly, they are put to death; but if they appear to have -decided justly, then the man who has moved the window is put to death." -And it is said that the sum expended every day on the king, and on his -wives and friends, amounts to fifteen Babylonian talents.</p> - -<p>14. And among the Tyrrhenians, who carry their luxury to an -extraordinary pitch, Timæus, in his first book, relates that the female -servants wait on the men in a state of nudity. And Theopompus, in the -forty-third book of his History, states, "that it is a law among the -Tyrrhenians that all their women should be in common: and that the -women pay the greatest attention to their persons, and often practise -gymnastic exercises, naked, among the men, and sometimes with one -another; for that it is not accounted shameful for them to be seen -naked. And that they sup not with their own husbands, but with any one -who happens to be present; and they pledge whoever they please in their -cups: and that they are wonderful women to drink, and very handsome. -And that the Tyrrhenians bring up all the children that are born, no -one knowing to what father each child belongs: and the children, too, -live in the same manner as those who have brought them up, having -feasts very frequently, and being intimate with all the women. Nor is -it reckoned among the Tyrrhenians at all disgraceful either to do or -suffer anything in the open air, or to be seen while it is going on; - -<span class="pagenum">[Pg 830]</span> - -for it is quite the custom of their country: and they are so far from -thinking it disgraceful, that they even say, when the master of the -house is indulging his appetites, and any one asks for him, that he is -doing so and so, using the coarsest possible words for his occupation. -But when they are together in parties of companions or relations, they -act in the following manner. First of all, when they have stopped -drinking, and are about to go to sleep, while the lights are still -burning, the servants introduce sometimes courtesans, and sometimes -beautiful boys, and sometimes women; and when they have enjoyed them, -they proceed to acts of still grosser licentiousness: and they indulge -their appetites, and make parties on purpose, sometimes keeping one -another in sight, but more frequently making tents around the beds, -which are made of plaited laths, with cloths thrown over them. And the -objects of their love are usually women; still they are not invariably -as particular as they might be and they are very beautiful, as is -natural for people to be who live delicately, and who take great care -of their persons."</p> - -<p>And all the barbarians who live towards the west, smooth their bodies -by rubbing them with pitch, and by shaving them; and among the -Tyrrhenians there are many shops in which this trade is practised, -and many artists whose sole employment it is, just as there are -barbers among us. And when the Tyrrhenians go to these men, they give -themselves wholly up to them, not being ashamed of having spectators, -or of those who may be passing by. And many of the Greeks, and of those -who inhabit Italy, adopt this practice, having learnt it from the -Samnites and Messapians. But the Tyrrhenians (as Alcimus relates) are -so far gone in luxury, that they even make bread, and box, and flog -people to the sound of the flute.</p> - -<div class="sidenote-left">THE SYBARITES.</div> - -<p>15. The tables of the Sicilians also are very notorious for their -luxury. "And they say that even the sea in their region is sweet, -delighting in the food which is procured from it," as Clearchus says, -in the fifth book of his Lives. And why need we mention the Sybarites, -among whom bathing men and pourers of water were first introduced in -fetters, in order to prevent their going too fast, and to prevent also -their scalding the bathers in their haste? And the - -<span class="pagenum">[Pg 831]</span> - -Sybarites were the first people to forbid those who practise noisy -arts from dwelling in their city; such as braziers, and smiths, and -carpenters, and men of similar trades; providing that their slumbers -should always be undisturbed. And it used to be unlawful to rear a cock -in their city.</p> - -<p>And Timæus relates concerning them, that a citizen of Sybaris once -going into the country, seeing the husbandmen digging, said that he -himself felt as if he had broken his bones by the sight; and some one -who heard him replied, "I, when I heard you say this, felt as if I had -a pain in my side." And once, at Crotona, some Sybarites were standing -by some one of the athletes who was digging up dust for the palæstra, -and said they marvelled that men who had such a city had no slaves to -dig the palæstra for them. But another Sybarite, coming to Lacedæmon, -and being invited to the phiditium, sitting down on a wooden seat and -eating with them, said that originally he had been surprised at hearing -of the valour of the Lacedæmonians; but that now that he had seen it, -he thought that they in no respect surpassed other men: for that the -greatest coward on earth would rather die a thousand times than live -and endure such a life as theirs.</p> - -<p>16. And it is a custom among them that even their children, up to the -age when they are ranked among the ephebi, should wear purple robes, -and curls braided with gold. And it is a custom with them also to breed -up in their houses little mannikins and dwarfs (as Timon says), who -are called by some people στίλπωνες; and also little Maltese -dogs, which follow them even to the gymnasia. And it was these men, -and men like them, to whom Masinissa, king of Mauritania, made answer -(as Ptolemy rebates, in the eighth book of his Commentaries), when -they were seeking to buy some monkeys: "Why,—do not your wives, my -good friends, produce any offspring?" For Masinissa was very fond of -children, and kept about him and brought up the children of his sons, -and of his daughters equally, and he had a great many of them: and he -brought them all up till they were three years old, and after that -he sent them to their parents, having the younger ones to take their -places. And Eubulus the comic writer has said the same thing in his -Graces:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">For is it not, I pray you, better far</div> - <div class="verse">For one man, who can well afford such acts,</div> -<span class="pagenum">[Pg 832]</span> - <div class="verse">To rear a man, than a loud gaping goose,</div> - <div class="verse">Or sparrow, or ape—most mischievous of beasts?</div> - </div> - </div> - </div> -</div> - - -<p>And Athenodorus, in his treatise on Serious Studies and Amusements, -says that "Archytas of Tarentum, who was both a statesman and -a philosopher, having many slaves, was always delighted at his -entertainments when any of them came to his banquets. But the Sybarites -delighted only in Maltese puppy dogs, and in men which were no men."</p> - -<p>17. The Sybarites used to wear also garments made of Milesian wool, -from which there arose a great friendship between the two cities, as -Timæus relates. For of the inhabitants of Italy, the Milesians gave -the preference to the Tyrrhenians, and of foreigners to the Ionians, -because they were devoted to luxury. But the cavalry of the Sybarites, -being in number more than five thousand, used to go in procession with -saffron-coloured robes over their breastplates; and in the summer their -younger men used to go away to the caves of the Lusiades Nymphs, and -live there in all kinds of luxury. And whenever the rich men of that -country left the city for the country, although they always travelled -in chariots, still they used to consume three days in a day's journey. -And some of the roads which led to their villas in the country were -covered with awnings all over; and a great many of them had cellars -near the sea, into which their wine was brought by canals from the -country, and some of it was then sold out of the district, but some was -brought into the city in boats. They also celebrate in public numbers -of feasts; and they honour those who display great magnificence on -such occasions with golden crowns, and they proclaim their names at -the public sacrifices and games; announcing not only their general -goodwill towards the city, but also the great magnificence which they -had displayed in the feasts. And on these occasions they even crown -those cooks who have served up the most exquisite dishes. And among -the Sybarites there were found baths in which, while they lay down, -they were steamed with warm vapours. And they were the first people who -introduced the custom of bringing chamber-pots into entertainments. But -laughing at those who left their countries to travel in foreign lands, -they themselves used to boast that they had grown old without ever -having crossed the bridges which led over their frontier rivers.</p> - -<p><span class="pagenum">[Pg 833]</span></p> - -<div class="sidenote-left">THE SYBARITES.</div> - -<p>18. But it seems to me, that besides the fact of the riches of the -Sybarites, the very natural character of their country,—since there -are no harbours on their coasts, and since, in consequence, nearly all -the produce of the land is consumed by the citizens themselves,—and -to some extent also an oracle of the God, has excited them all to -luxury, and has caused them to live in practices of most immoderate -dissoluteness. But their city lies in a hollow, and in summer is -liable to excess of cold both morning and evening, but in the middle -of the day the heat is intolerable, so that the greater part of them -believe that the rivers contribute a great deal to the health of the -inhabitants; on which account it has been said, that "a man who, living -at Sybaris, wishes not to die before his time, ought never to see the -sun either rise or set." And once they sent to the oracle to consult -the God (and one of the ambassadors was named Amyris), and to ask how -long their prosperity should last; and the priestess of Delphi answered -them—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">You shall be happy, Sybarite,—very happy,</div> - <div class="verse">And all your time in entertainments pass,</div> - <div class="verse">While you continue to th' immortal gods</div> - <div class="verse">The worship due: but when you come, at length,</div> - <div class="verse">To honour mortal man beyond the gods,</div> - <div class="verse">Then foreign war and intestine sedition</div> - <div class="verse">Shall come upon you, and shall crush your city.</div> - </div> - </div> - </div> -</div> - - -<p>When they had heard this they thought the God had said to them that -they should never have their luxury terminated; for that there was no -chance of their ever honouring a man more than God. But in agreement -with the oracle they experienced a change of fortune, when one of them -flogging one of his slaves, continued to beat him after he had sought -an asylum in a temple; but when at last he fled to the tomb of his -father, he let him go, out of shame. But their whole revenues were -dissipated by the way in which they rivalled one another in luxury. And -the city also rivalled all other cities in luxury. And not long after -this circumstance, when many omens of impending destruction, which -it is not necessary to allude to further at present, had given them -notice, they were destroyed.</p> - -<p>19. But they had carried their luxury to such a pitch that they had -taught even their horses to dance at their feasts to the music of the -flute. Accordingly the people of Crotona, knowing this, and being at - -<span class="pagenum">[Pg 834]</span> - -war with them, as Aristotle relates in his History of the Constitution -of Sybaris, played before their horses the air to which they were -accustomed to dance; for the people of Crotona also had flute-players -in military uniform. And as soon as the horses heard them playing on -the flute, they not only began to dance, but ran over to the army of -the Crotonians, carrying their riders with them.</p> - -<p>And Charon of Lampsacus tells a similar story about the Cardians, -in the second book of his Annals, writing as follows:—"The Bisaltæ -invaded the territory of the Cardians, and conquered them. But the -general of the Bisaltæ was Onaris; and he, while he was a boy, had been -sold as a slave in Cardia; and having lived as a slave to one of the -Cardians, he had been taught the trade of a barber. And the Cardians -had an oracle warning them that the Bisaltæ would some day invade -them; and they very often used to talk over this oracle while sitting -in this barber's shop. And Onaris, escaping from Cardia to his own -country, prompted the Bisaltæ to invade the Cardians, and was himself -elected general of the Bisaltæ. But all the Cardians had been in the -habit of teaching their horses to dance at their feasts to the music of -the flute; and they, standing on their hind feet, used to dance with -their fore feet in time to the airs which they had been taught. Onaris -then, knowing these things, got a female flute-player from among the -Cardians. And this female flute-player coming to the Bisaltæ, taught -many of their flute-players; and when they had learnt sufficiently, he -took them in his army against the Cardians. And when the battle took -place, he ordered the flute-players to play the airs which they had -learnt, and which the horses of the Cardians knew. And when the horses -heard the flute, they stood up on their hind feet, and took to dancing. -But the main strength of the Cardians was in their cavalry, and so they -were conquered."</p> - -<div class="sidenote-left">THE SYBARITES.</div> - -<p>And one of the Sybarites, once wishing to sail over to Crotona, -hired a vessel to carry him by himself, on condition that no one was -to splash him, and that no one else was to be taken on board, and that -he might take his horse with him. And when the captain of the ship had -agreed to these terms, he put his horse on board, and ordered some -straw to be - -<span class="pagenum">[Pg 835]</span> - -spread under the horse. And afterwards he begged one of those who -had accompanied him down to the vessel to go with him, saying, "I -have already stipulated with the captain of the ship to keep along -the shore." But he replied, "I should have had great difficulty in -complying with your wishes if you had been going to walk along the -sea-shore, much less can I do so when you are going to sail along the -land."</p> - -<p>20. But Phylarchus, in the twenty-fifth book of his History, (having -said that there was a law at Syracuse, that the women should not -wear golden ornaments, nor garments embroidered with flowers, nor -robes with purple borders, unless they professed that they were -public prostitutes; and that there was another law, that a man should -not adorn his person, nor wear any extraordinarily handsome robes, -different from the rest of the citizens, unless he meant to confess -that he was an adulterer and a profligate: and also, that a freewoman -was not to walk abroad when the sun had set, unless she was going -to commit adultery; and even by day they were not allowed to go out -without the leave of the regulators of the women, and without one -female servant following them,)—Phylarchus, I say, states, that "the -Sybarites, having given loose to their luxury, made a law that women -might be invited to banquets, and that those who intended to invite -them to sacred festivities must make preparation a year before, in -order that they might have all that time to provide themselves with -garments and other ornaments in a suitable manner worthy of the -occasion, and so might come to the banquet to which they were invited. -And if any confectioner or cook invented any peculiar and excellent -dish, no other artist was allowed to make this for a year; but he alone -who invented it was entitled to all the profit to be derived from -the manufacture of it for that time; in order that others might be -induced to labour at excelling in such pursuits. And in the same way, -it was provided that those who sold eels were not to be liable to pay -tribute, nor those who caught them either. And in the same way the laws -exempted from all burdens those who dyed the marine purple and those -who imported it."</p> - -<p>21. They, then, having carried their luxury and insolence to a great -height, at last, when thirty ambassadors came to them from the people -of Crotona, slew them all, and threw their bodies down over the - -<span class="pagenum">[Pg 836]</span> - -wall, and left them there to be eaten by beasts. And this was the -beginning of great evils to them, as the Deity was much offended at -it. Accordingly, a few days afterwards all their chief magistrates -appeared to see the same vision on one night; for they thought that -they saw Juno coming into the midst of the market-place, and vomiting -gall; and a spring of blood arose in her temple. But even then they -did not desist from their arrogance, until they were all destroyed by -the Crotonians. But Heraclides of Pontus, in his treatise on Justice, -says,—"The Sybarites having put down the tyranny of Telys, and having -destroyed all those who had exercised authority, met them and slew -them at the altars of the gods. And at the sight of this slaughter the -statue of Juno turned itself away, and the floor sent up a fountain -of blood, so that they were forced to cover all the place around with -brazen tablets, wishing to stop the rising of the blood: on which -account they were all driven from their city and destroyed. And they -had also been desirous to obscure the glory of the famous games at -Olympia; for watching the time when they are celebrated, they attempted -to draw over the athletes to their side by the extravagance of the -prizes which they offered."</p> - -<div class="sidenote-left">THE TARENTINES.</div> - -<p>22. And the men of Crotona, as Timæus says, after they had destroyed -the people of Sybaris, began to indulge in luxury; so that their chief -magistrate went about the city clad in a purple robe, and wearing a -golden crown on his head, and wearing also white sandals. But some -say that this was not done out of luxury, but owing to Democedes the -physician, who was by birth a native of Crotona; and who having lived -with Polycrates the tyrant of Samos, and having been taken prisoner -by the Persians after his death, was taken to the king of Persia, -after Orœtes had put Polycrates to death. And Democedes, having cured -Atossa, the wife of Darius, and daughter of Cyrus, who had a complaint -in her breast, asked of her this reward, to be sent back to Greece, -on condition of returning again to Persia; and having obtained his -request he came to Crotona. And as he wished to remain there, when some -Persian laid hold of him and said that he was a slave of the king of -Persia, the Crotonians took him away, and having stripped the Persian -of his robe, dressed the lictor of their chief magistrate in it. And - -<span class="pagenum">[Pg 837]</span> - -from that time forward, the lictor, having on the Persian robe, went -round with the chief magistrate to all the altars every seventh day; -not for the sake of luxury or insolence, but doing it for the purpose -of insulting the Persians. But after this the men of Crotona, as Timæus -says, attempted to put an end to the Assembly at Olympia, by appointing -a meeting for games, with enormously rich prizes, to be held at exactly -the same time as the Olympian games; but some say that the Sybarites -did this.</p> - -<p>23. But Clearchus, in the fourth book of his Lives, says that the -people of Tarentum, being a very valiant and powerful people, carried -their luxury to such a height, that they used to make their whole body -smooth, and that they were the first people who set other nations an -example of this smoothness. They also, says he, all wore very beautiful -fringes on their garments; such as those with which now the life of -woman is refined. And afterwards, being led on by their luxury to -insolence, they overthrew a city of the Iapyges, called Carbina, and -collected all the boys and maidens, and women in the flower of their -age, out of it into the temples of the Carbinians; and building tents -there, they exposed them naked by day for all who chose to come and -look at them, so that whoever pleased, leaping, as it were, on this -unfortunate band, might satiate his appetites with the beauty of those -who were there assembled, in the sight of every one, and above all of -the Gods, whom they were thinking of but little. And this aroused the -indignation of the Deity, so that he struck all the Tarentines who -behaved so impiously in Carbina with his thunderbolts. And even to -this day at Tarentum every one of the houses has the same number of -pillars before its doors as that of the people whom it received back of -those who were sent to Iapygia. And, when the day comes which is the -anniversary of their death, they do not bewail those who perished at -those pillars, nor do they offer the libations which are customary in -other cases, but they offer sacrifices to Jupiter the Thunderer.</p> - -<p>24. Now the race of the Iapygians came originally from Crete, being -descended from those Cretans who came to seek for Glaucus, and settled -in that part of Italy; but afterwards, they, forgetting the orderly -life of the Cretans, came to such a pitch of luxury, and from thence -to such a degree of insolence, that they were the first people who - -<span class="pagenum">[Pg 838]</span> - -painted their faces, and who wore headbands and false hair, and -who clothed themselves in robes embroidered with flowers, and who -considered it disgraceful to cultivate the land, or to do any kind -of labour. And most of them made their houses more beautiful than -the temples of the gods; and so they say, that the leaders of the -Iapygians, treating the Deity with insult, destroyed the images of -the gods out of the temples, ordering them to give place to their -superiors. On which account, being struck with fire and thunderbolts, -they gave rise to this report; for indeed the thunderbolts with which -they were stricken down were visible a long time afterwards. And to -this very day all their descendants live with shaven heads and in -mourning apparel, in want of all the luxuries which previously belonged -to them.</p> - -<p>25. But the Spaniards, although they go about in robes like those of -the tragedians, and richly embroidered, and in tunics which reach down -to the feet, are not at all hindered by their dress from displaying -their vigour in war; but the people of Massilia became very effeminate, -wearing the same highly ornamented kind of dress which the Spaniards -used to wear; but they behave in a shameless manner, on account of -the effeminacy of their souls, behaving like women, out of luxury: -from which the proverb has gone about,—May you sail to Massilia. And -the inhabitants of Siris, which place was first inhabited by people -who touched there on their return from Troy, and after them by the -Colophonians, as Timæus and Aristotle tell us, indulged in luxury no -less than the Sybarites; for it was a peculiar national custom of -theirs to wear embroidered tunics, which they girded up with expensive -girdles (μίτραι); and on this account they were called by the -inhabitants of the adjacent countries ηιτροχίτωνες, since -Homer calls those who have no girdles ἀμιτροχίτωνες. And -Archilochus the poet marvelled beyond anything at the country of the -Siritans, and at their prosperity. Accordingly, speaking of Thasos as -inferior to Siris, he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">For there is not on earth a place so sweet,</div> - <div class="verse">Or lovely, or desirable as that</div> - <div class="verse">Which stands upon the stream of gentle Siris.</div> - </div> - </div> - </div> -</div> - - -<p><span class="pagenum">[Pg 839]</span></p> - -<div class="sidenote-left">THE MILESIANS.</div> - -<p>But the place was called Siris, as Timæus asserts, and as Euripides -says too in his play called The Female Prisoner, or Melanippe, from -a woman named Siris, but according to Archilochus, from a river of -the same name. And the number of the population was very great in -proportion to the size of the place and extent of the country, owing -to the luxurious and delicious character of the climate all around. On -which account nearly all that part of Italy which was colonised by the -Greeks was called Magna Græcia.</p> - -<p>26. "But the Milesians, as long as they abstained from luxury, -conquered the Scythians," as Ephorus says, "and founded all the cities -on the Hellespont, and settled all the country about the Euxine Sea -with beautiful cities. And they all betook themselves to Miletus. -But when they were enervated by pleasure and luxury, all the valiant -character of the city disappeared, as Aristotle tells us; and indeed a -proverb arose from them,—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Once on a time Milesians were brave."</div> - </div> - </div> - </div> -</div> - - -<p>Heraclides of Pontus, in the second book of his treatise on Justice, -says,—"The city of the Milesians fell into misfortunes, on account of -the luxurious lives of the citizens, and on account of the political -factions; for the citizens, not loving equity, destroyed their enemies -root and branch. For all the rich men and the populace formed opposite -factions (and they call the populace Gergithæ). At first the people got -the better, and drove out the rich men, and, collecting the children of -those who fled into some threshing-floors, collected a lot of oxen, and -so trampled them to death, destroying them in a most impious manner. -Therefore, when in their turn the rich men got the upper hand, they -smeared over all those whom they got into their power with pitch, and -so burnt them alive. And when they were being burnt, they say that many -other prodigies were seen, and also that a sacred olive took fire of -its own accord; on which account the God drove them for a long time -from his oracle; and when they asked the oracle on what account they -were driven away, he said—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">My heart is grieved for the defenceless Gergithæ,</div> - <div class="verse">So helplessly destroy'd; and for the fate</div> - <div class="verse">Of the poor pitch-clad bands, and for the tree</div> - <div class="verse">Which never more shall flourish or bear fruit.</div> - </div> - </div> - </div> -</div> - - -<p>And Clearchus, in his fourth book, says that the Milesians, imitating -the luxury of the Colophonians, disseminated it among their - -<span class="pagenum">[Pg 840]</span> - -neighbours. And then he says that they, when reproved for it, said one -to another, "Keep at home your native Milesian wares, and publish them -not."</p> - -<p>27. And concerning the Scythians, Clearchus, in what follows these last -words, proceeds to say—"The nation of the Scythians was the first to -use common laws; but after that, they became in their turn the most -miserable of all nations, on account of their insolence: for they -indulged in luxury to a degree in which no other nation did, being -prosperous in everything, and having great resources of all sorts for -such indulgences. And this is plain from the traces which exist of it -to this day in the apparel worn, and way of life practised, by their -chief men. For they, being very luxurious, and indeed being the first -men who abandoned themselves wholly to luxury, proceeded to such a -pitch of insolence that they used to cut off the noses of all the -men wherever they came; and their descendants, after they emigrated -to other countries, even now derive their name from this treatment. -But their wives used to tattoo the wives of the Thracians, (of those -Thracians, that is, who lived on the northern and western frontiers -of Scythia,) all over their bodies, drawing figures on them with the -tongues of their buckles; on which account, many years afterwards, the -wives of the Thracians who had been treated in this manner effaced -this disgrace in a peculiar manner of their own, tattooing also all -the rest of their skin all over, in order that by this means the brand -of disgrace and insult which was imprinted on their bodies, being -multiplied in so various a manner, might efface the reproach by being -called an ornament. And they lorded it over all other nations in so -tyrannical a manner, that the offices of slavery, which are painful -enough to all men, made it plain to all succeeding ages what was the -real character of "a Scythian command."</p> - -<p>Therefore, on account of the number of disasters which oppressed them, -since every people had lost, through grief, all the comforts of life, -and all their hair at the same time, foreign nations called all cutting -of the hair which is done by way of insult, aposkythizomai.</p> - -<p>28. And Callias, or Diocles, (whichever was the author of the -Cyclopes), ridiculing the whole nation of the Ionians in that play, -says—</p> - -<p><span class="pagenum">[Pg 841]</span></p> - -<div class="sidenote-left">THE ABYDENES.</div> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">What has become of that luxurious</div> - <div class="verse">Ionia, with the sumptuous supper-tables?</div> - <div class="verse">Tell me, how does it fare?</div> - </div> - </div> - </div> -</div> - - -<p>And the people of Abydus (and Abydus is a colony of Miletus) are very -luxurious in their way of life, and wholly enervated by pleasure; as -Hermippus tells us, in his Soldiers—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> I do rejoice when I behold an army</div> - <div class="verse indent-3">From o'er the sea,—to see how soft they are</div> - <div class="verse indent-3">And delicate to view, with flowing hair,</div> - <div class="verse indent-3">And well-smooth'd muscles in their tender arms.</div> - <div class="verse indent-4"><i>B.</i> Have you heard Abydus has become a man?</div> - </div> - </div> - </div> -</div> - -<p>And Aristophanes, in his Triphales, ridiculing (after the fashion of -the comedians) many of the Ionians, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Then all the other eminent foreigners</div> - <div class="verse">Who were at hand, kept following steadily,</div> - <div class="verse">And much they press'd him, begging he would take</div> - <div class="verse">The boy with him to Chios, and there sell him:</div> - <div class="verse">Another hoped he'd take him to Clazomenæ;</div> - <div class="verse">A third was all for Ephesus; a fourth</div> - <div class="verse">Preferred Abydus on the Hellespont:</div> - <div class="verse">And all these places in his way did lie.</div> - </div> - </div> - </div> -</div> - - -<p>But concerning the people of Abydus, Antipho, in reply to the attacks -of Alcibiades, speaks as follows:—"After you had been considered -by your guardians old enough to be your own master, you, receiving -your property from their hands, went away by sea to Abydus,—not for -the purpose of transacting any private business of your own, nor on -account of any commission of the state respecting any public rights -of hospitality; but, led only by your own lawless and intemperate -disposition, to learn lascivious habits and actions from the women at -Abydus, in order that you might be able to put them in practice during -the remainder of your life."</p> - -<p>29. The Magnesians also, who lived on the banks of the Mæander, were -undone because they indulged in too much luxury, as Callinus relates in -his Elegies; and Archilochus confirms this: for the city of Magnesia -was taken by the Ephesians. And concerning these same Ephesians, -Democritus, who was himself an Ephesian, speaks in the first book of -his treatise on the Temple of Diana at Ephesus; where, relating their -excessive effeminacy, and the dyed garments which they used to wear, he -uses these expressions:—"And as for the violet and purple robes of the -Ionians, and their saffron garments, embroidered with round figures, - -<span class="pagenum">[Pg 842]</span> - -those are known to every one; and the caps which they wear on their -heads are in like manner embroidered with figures of animals. They wear -also garments called sarapes, of yellow, or scarlet, or white, and -some even of purple: and they wear also long robes called calasires, -of Corinthian workmanship; and some of these are purple, and some -violet-coloured, and some hyacinth-coloured; and one may also see some -which are of a fiery red, and others which are of a sea-green colour. -There are also Persian calasires, which are the most beautiful of -all. And one may see also," continues Democritus, "the garments which -they call actææ; and the actæa is the most costly of all the Persian -articles of dress: and this actæa is woven for the sake of fineness and -of strength, and it is ornamented all over with golden millet-grains; -and all the millet-grains have knots of purple thread passing through -the middle, to fasten them inside the garment." And he says that the -Ephesians use all these things, being wholly devoted to luxury.</p> - -<p>30. But Duris, speaking concerning the luxury of the Samians, quotes -the poems of Asius, to prove that they used to wear armlets on their -arms; and that, when celebrating the festival of the Heræa, they used -to go about with their hair carefully combed down over the back of -their head and over their shoulders; and he says that this is proved -to have been their regular practice by this proverb—"To go, like a -worshipper of Juno, with his hair braided."</p> - -<p>Now the verses of Asius run as follows:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And they march'd, with carefully comb'd hair</div> - <div class="verse">To the most holy spot of Juno's temple,</div> - <div class="verse">Clad in magnificent robes, whose snow-white folds</div> - <div class="verse">Reach'd to the ground of the extensive earth,</div> - <div class="verse">And golden knobs on them like grasshoppers,</div> - <div class="verse">And golden chaplets loosely held their hair,</div> - <div class="verse">Gracefully waving in the genial breeze;</div> - <div class="verse">And on their arms were armlets, highly wrought,</div> - <div class="verse">* * * * * * * -* * * and sung</div> - <div class="verse">The praises of the mighty warrior.</div> - </div> - </div> - </div> -</div> - - -<p>But Heraclides of Pontus, in his treatise on Pleasure, says that the -Samians, being most extravagantly luxurious, destroyed the city, out -of their meanness to one another, as effectually as the Sybarites -destroyed theirs.</p> - -<p><span class="pagenum">[Pg 843]</span></p> - -<div class="sidenote-left">THE COLOPHONIANS.</div> - -<p>31. But the Colophonians (as Phylarchus says), who originally adopted -a very rigid course of life, when, in consequence of the alliance and -friendship which they formed with the Lydians, they began to give way -to luxury, used to go into public with their hair adorned with golden -ornaments, as Xenophanes tells us—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">They learnt all sorts of useless foolishness</div> - <div class="verse indent2">From the effeminate Lydians, while they</div> - <div class="verse">Were held in bondage to sharp tyranny.</div> - <div class="verse indent2">They went into the forum richly clad</div> - <div class="verse">In purple garments, in numerous companies,</div> - <div class="verse indent2">Whose strength was not less than a thousand men,</div> - <div class="verse">Boasting of hair luxuriously dress'd,</div> - <div class="verse indent2">Dripping with costly and sweet-smelling oils.</div> - </div> - </div> - </div> -</div> - - -<p>And to such a degree did they carry their dissoluteness and their -unseemly drunkenness, that some of them never once saw the sun either -rise or set: and they passed a law, which continued even to our -time, that the female flute-players and female harpers, and all such -musicians and singers, should receive pay from daybreak to midday, and -until the lamps were lighted; but after that they set aside the rest -of the night to get drunk in. And Theopompus, in the fifteenth book of -his History, says, "that a thousand men of that city used to walk about -the city, wearing purple garments, which was at that time a colour rare -even among kings, and greatly sought after; for purple was constantly -sold for its weight in silver. And so, owing to these practices, they -fell under the power of tyrants, and became torn by factions, and so -were undone with their country." And Diogenes the Babylonian gave the -same account of them, in the first book of his Laws. And Antiphanes, -speaking generally of the luxury of all the Ionians, has the following -lines in his Dodona:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Say, from what country do you come, what land</div> - <div class="verse">Call you your home? Is this a delicate</div> - <div class="verse">Luxurious band of long and soft-robed men</div> - <div class="verse">From cities of Ionia that here approaches?</div> - </div> - </div> - </div> -</div> - - -<p>And Theophrastus, in his essay on Pleasure, says that the Ionians, on -account of the extraordinary height to which they carried their luxury, -gave rise to what is now known as the golden proverb.</p> - -<p>32. And Theopompus, in the eighth book of his History of the Affairs -of Philip, says that some of those tribes which live on the sea-coast -are exceedingly luxurious in their manner of living. But about the - -<span class="pagenum">[Pg 844]</span> - -Byzantians and Chalcedonians, the same Theopompus makes the following -statement:—"But the Byzantians, because they had been governed a -long time by a democracy, and because their city was so situated as -to be a kind of mart, and because the whole people spent the whole -of their time in the market-place and about the harbour, were very -intemperate, and in the constant habit of feasting and drinking at the -wine-sellers'. But the Chalcedonians, before they became members of the -same city with them, were men who at all times cultivated better habits -and principles of life; but after they had tasted of the democracy of -the Byzantians, they fell into ruinous luxury, and, from having been -most temperate and moderate in their daily life, they became a nation -of hard drinkers, and very extravagant." And, in the twenty-first book -of the History of the Affairs of Philip, he says that the nation of -the Umbrians (and that is a tribe which lives on the shores of the -Hadriatic) was exceedingly devoted to luxury, and lived in a manner -very like the Lydians, and had a fertile country, owing to which they -advanced in prosperity.</p> - -<p>33. But speaking about the Thessalians, in his fourth book, he says -that "they spend all their time among dancing women and flute-playing -women, and some spend all the day in dice and drinking, and similar -pastimes; and they are more anxious how they may display their tables -loaded with all kinds of food, than how they may exhibit a regular and -orderly life. But the Pharsalians," says he, "are of all men the most -indolent and the most extravagant." And the Thessalians are confessed -(as Critias says) to be the most extravagant of all the Greeks, both in -their way of living and in their apparel; which was a reason why they -conducted the Persians into Greece, desiring to copy their luxury and -expense.</p> - -<p>But concerning the Ætolians, Polybius tells us, in the thirteenth -book of his History, that on account of their continual wars, and -the extravagance of their lives, they became involved in debt. And -Agatharchides, in the twelfth book of his Histories, says—"The -Ætolians are so much the more ready to encounter death, in proportion -as they seek to live extravagantly and with greater prodigality than -any other nation."</p> - -<p><span class="pagenum">[Pg 845]</span></p> - -<div class="sidenote-left">LUXURY OF THE SYRIANS.</div> - -<p>34. But the Sicilians, and especially the Syracusans, are very -notorious for their luxury; as Aristophanes also tells us, in his -Daitaleis, where he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But after that I sent you, you did not</div> - <div class="verse">Learn this at all; but only learnt to drink,</div> - <div class="verse">And sing loose songs at Syracusan feasts,</div> - <div class="verse">And how to share in Sybaritic banquets,</div> - <div class="verse">And to drink Chian wine in Spartan cups.</div> - </div> - </div> - </div> -</div> - - -<p>But Plato, in his Epistles, says—"It was with this intention that I -went to Italy and Sicily, when I paid my first visit there. But when I -got there, the way of life that I found there was not at all pleasing -to me; for twice in the day they eat to satiety, and they never sleep -alone at night; and they indulge also in all other such practices as -naturally follow on such habits: for, after such habits as these, no -man in all the world, who has been bred up in them from his youth, can -possibly turn out sensible; and as for being temperate and virtuous, -that none of them ever think of." And in the third book of his Polity -he writes as follows:—"It seems to me, my friend, that you do not -approve of the Syracusan tables, and the Sicilian variety of dishes; -and you do not approve either of men, who wish to preserve a vigorous -constitution, devoting themselves to Corinthian mistresses; nor do -you much admire the delicacy which is usually attributed to Athenian -sweetmeats."</p> - -<p>35. But Posidonius, in the sixteenth book of his Histories, speaking -of the cities in Syria, and saying how luxurious they were, writes -as follows:—"The inhabitants of the towns, on account of the great -fertility of the land, used to derive great revenues from their -estates, and after their labours for necessary things used to celebrate -frequent entertainments, at which they feasted incessantly, using their -gymnasia for baths, and anointing themselves with very costly oils and -perfumes; and they passed all their time in their γραμματεῖα, -for that was the name which they gave to their public banqueting-rooms, -as if they had been their own private houses; and the greater part -of the day they remained in them, filling their bellies with meat -and drink, so as even to carry away a good deal to eat at home; and -they delighted their ears with the music of a noisy lyre, so that -whole cities resounded with such noises." But Agatharchides, in the -thirty-fifth book of his Affairs of Europe, says—"The Arycandians of -Lycia, being neighbours of the Limyres, having got involved in debt, - -<span class="pagenum">[Pg 846]</span> - -on account of the intemperance and extravagance of their way of living, -and, by reason of their indolence and devotion to pleasure, being -unable to discharge their debts, placed all their hopes on Mithridates, -thinking that he would reward them with a general abolition of debts." -And, in his thirty-first book, he says that the Zacynthians were -inexperienced in war, because they were accustomed to live in ease and -opulence.</p> - -<p>36. And Polybius, in his seventh book, says, that the inhabitants -of Capua in Campania, having become exceedingly rich through the -excellence of their soil, fell into habits of luxury and extravagance, -exceeding all that is reported of the inhabitants of Crotona or -Sybaris. "Accordingly," says he, "they, not being able to bear their -present prosperity, called in Hannibal, owing to which act they -afterwards suffered intolerable calamities at the hands of the Romans. -But the people of Petelia, who kept the promises which they had made to -the Romans, behaved with such resolution and fortitude when besieged by -Hannibal, that they did not surrender till they had eaten all the hides -which there were in the city, and the bark and young branches of all -the trees which grew in the city, and till they had endured a siege for -eleven months, without any one coming to their assistance; and they did -not even then surrender without the permission of the Romans."</p> - -<p>37. And Phylarchus, in the eleventh book of his History, says that -Æschylus says that the Curetes derived their name from their luxurious -habits—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And their luxurious curls, like a fond girl's,</div> - <div class="verse">On which account they call'd him Κουρῆτες.<a name="FNanchor_2" id="FNanchor_2"></a><a href="#Footnote_2" class="fnanchor">[2]</a></div> - </div> - </div> - </div> -</div> - - -<p>And Agathon in his Thyestes says, that "the suitors who courted the -daughter of Pronax came sumptuously dressed in all other points, and -also with very long, carefully dressed hair. And when they failed in -obtaining her hand—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">At least (say they) we cut and dress'd our hair,</div> - <div class="verse">To be an evidence of our luxury,</div> - <div class="verse">A lovely action of a cheerful mind;</div> - <div class="verse">And thence we gain'd the glory of a name,—</div> - <div class="verse">To be κουρῆτες, from our well-cut (κοίριμος) hair."</div> - </div> - </div> - </div> -</div> - - -<p><span class="pagenum">[Pg 847]</span></p> - -<div class="sidenote-left">LUXURY OF THE ASIATIC KINGS.</div> - -<p>And the people of Cumæ in Italy, as Hyperochus tells us, or whoever -else it was who wrote the History of Cumæ which is attributed to him, wore golden brocaded garments all day, and robes -embroidered with flowers; and used to go to the fields with their -wives, riding in chariots.—And this is what I have to say about the -luxury of nations and cities.</p> - -<p>38. But of individual instances I have heard the following -stories:—Ctesias, in the third book of his History of Persia, says, -that all those who were ever kings in Asia devoted themselves mainly -to luxury; and above all of them, Ninyas did so, the son of Ninus and -Semiramis. He, therefore, remaining in-doors and living luxuriously, -was never seen by any one, except by his eunuchs and by his own women.</p> - -<p>And another king of this sort was Sardanapalus, whom some call the -son of Anacyndaraxes, and others the son of Anabaxarus. And so, when -Arbaces, who was one of the generals under him, a Mede by birth, -endeavoured to manage, by the assistance of one of the eunuchs, whose -name was Sparamizus, to see Sardanapalus; and when he with difficulty -prevailed upon him, with the consent of the king himself,—when the -Mede entered and saw him, painted with vermilion and adorned like a -woman, sitting among his concubines carding purple wool, and sitting -among them with his feet up, wearing a woman's robe, and with his beard -carefully scraped, and his face smoothed with pumice-stone (for he -was whiter than milk, and pencilled under his eyes and eyebrows; and -when he saw Arbaces, he was just putting a little more white under his -eyes), most historians, among whom Duris is one, relate that Arbaces, -being indignant at his countrymen being ruled over by such a monarch -as that, stabbed him and slew him. But Ctesias says that he went to -war with him, and collected a great army, and then that Sardanapalus, -being dethroned by Arbaces, died, burning himself alive in his palace, -having heaped up a funeral pile four plethra in extent, on which he -placed a hundred and fifty golden couches, and a corresponding number -of tables, these, too, being all made of gold. And he also erected on -the funeral pile a chamber a hundred feet long, made of wood; and in -it he had couches spread, and there he himself lay down with his wife, -and his concubines lay on other couches around. For he had sent on his -three sons and his daughters, when he saw that his affairs were getting -in a dangerous state, to Nineveh, to the king of that city, giving them -three thousand talents of gold. And he made the roof of this apartment - -<span class="pagenum">[Pg 848]</span> - -of large stout beams, and then all the walls of it he made of numerous -thick planks, so that it was impossible to escape out of it. And in -it he placed ten millions of talents of gold, and a hundred millions -of talents of silver, and robes, and purple garments, and every kind -of apparel imaginable. And after that he bade the slaves set fire to -the pile; and it was fifteen days burning. And those who saw the smoke -wondered, and thought that he was celebrating a great sacrifice; but -the eunuchs alone knew what was really being done. And in this way -Sardanapalus, who had spent his life in extraordinary luxury, died with -as much magnanimity as possible.</p> - -<p>39. But Clearchus, relating the history of the king of Persia, says -that—"in a very prudent manner he proposed prizes for any one who -could invent any delicious food. For this is what, I imagine, is meant -by the brains of Jupiter and the king. On which account," continues he, -"Sardanapalus was the most happy of all monarchs, who during his whole -life preferred enjoyment to everything else, and who, even after his -death, shows by his fingers, in the figure carved on his tomb, how much -ridicule all human affairs deserve, being not worth the snap of his -fingers which he makes . . . . . . . . anxiety about other things."</p> - -<p>However, Sardanapalus does not appear to have lived all his life in -entire inaction; for the inscription on his tomb says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent16">Sardanapalus</div> - <div class="verse">The king, and son of Anacyndaraxes,</div> - <div class="verse">In one day built Anchiale and Tarsus;</div> - <div class="verse">But now he's dead.</div> - </div> - </div> - </div> -</div> - - -<p>And Amyntas, in the third book of his Account of the Posts, says -that at Nineveh there is a very high mound, which Cyrus levelled -with the ground when he besieged the city, and raised another mound -against the city; and that this mound was said to have been erected by -Sardanapalus the son of King Ninus; and that on it there was said to be -inscribed, on a marble pillar and in Chaldaic characters, the following -inscription, which Chærilus translated into Greek, and reduced to -metre. And the inscription is as follows—</p> - -<p><span class="pagenum">[Pg 849]</span></p> - -<div class="sidenote-left">SARDANAPALUS.</div> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I was the king, and while I lived on earth,</div> - <div class="verse">And saw the bright rays of the genial sun,</div> - <div class="verse">I ate and drank and loved; and knew full well</div> - <div class="verse">The time that men do live on earth was brief,</div> - <div class="verse">And liable to many sudden changes,</div> - <div class="verse">Reverses, and calamities. Now others</div> - <div class="verse">Will have th' enjoyment of my luxuries,</div> - <div class="verse">Which I do leave behind me. For these reasons</div> - <div class="verse">I never ceased one single day from pleasure.</div> - </div> - </div> - </div> -</div> - - -<p>But Clitarchus, in the fourth book of his History of Alexander, says -that Sardanapalus died of old age after he had lost the sovereignty -over the Syrians. And Aristobulus says—"In Anchiale, which was built -by Sardanapalus, did Alexander, when he was on his expedition against -the Persians, pitch his camp. And at no great distance was the monument -of Sardanapalus, on which there was a marble figure putting together -the fingers of its right hand, as if it were giving a fillip. And there -was on it the following inscription in Assyrian characters—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent16">Sardanapalus</div> - <div class="verse">The king, and son of Anacyndaraxes,</div> - <div class="verse">In one day built Anchiale and Tarsus.</div> - <div class="verse">Eat, drink, and love; the rest's not worth e'en this,—</div> - </div> - </div> - </div> -</div> - - -<p>by "this" meaning the fillip he was giving with his fingers.</p> - -<p>40. But Sardanapalus was not the only king who was very luxurious, but -so was also Androcotus the Phrygian. For he also used to wear a robe -embroidered with flowers; and to adorn himself more superbly than a -woman, as Mnaseas relates, in the third book of his History of Europe. -But Clearchus, in the fifth book of his Lives, says that Sagaus the -king of the Mariandyni used, out of luxury, to eat, till he arrived at -old age, out of his nurse's mouth, that he might not have the trouble -of chewing his own food; and that he never put his hand lower than -his navel; on which account Aristotle, laughing at Xenocrates the -Chalcedonian, for a similar preposterous piece of laziness, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">His hands are clean, but sure his mind is not.</div> - </div> - </div> - </div> -</div> - - -<p>And Ctesias relates that Annarus, a lieutenant of the king of Persia, -and governor of Babylon, wore the entire dress and ornaments of a -woman; and though he was only a slave of the king, there used to come -into the room while he was at supper a hundred and fifty women playing -the lyre and singing. And they played and sang all the time that he was -eating. And Phœnix of Colophon, the poet, speaking of Ninus, in the -first book of his Iambics, says—</p> - -<p><span class="pagenum">[Pg 850]</span></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">There was a man named Ninus, as I hear,</div> - <div class="verse">King of Assyria, who had a sea</div> - <div class="verse">Of liquid gold, and many other treasures,</div> - <div class="verse">More than the whole sand of the Caspian sea.</div> - <div class="verse">He never saw a star in all his life,</div> - <div class="verse">But sat still always, nor did wish to see one;</div> - <div class="verse">He never, in his place among the Magi,</div> - <div class="verse">Roused the sacred fire, as the law bids,</div> - <div class="verse">Touching the God with consecrated wand;</div> - <div class="verse">He was no orator, no prudent judge,</div> - <div class="verse">He never learn'd to speak, or count a sum,</div> - <div class="verse">But was a wondrous man to eat and drink</div> - <div class="verse">And love, and disregarded all besides:</div> - <div class="verse">And when he died he left this rule to men,</div> - <div class="verse">Where Nineveh and his monument now stands:—</div> - <div class="verse">"Behold and hear, whether from wide Assyria</div> - <div class="verse">You come, or else from Media, or if</div> - <div class="verse">You're a Choraxian, or a long-hair'd native</div> - <div class="verse">Of the lake country in Upper India,</div> - <div class="verse">For these my warnings are not vain or false:</div> - <div class="verse">I once was Ninus, a live breathing man,</div> - <div class="verse"> Now I am nothing, only dust and clay,</div> - <div class="verse">And all I ate, and all I sang and jested,</div> - <div class="verse">And all I loved . . . . - . . . .</div> - <div class="verse">But now my enemies have come upon me,</div> - <div class="verse">They have my treasures and my happiness,</div> - <div class="verse">Tearing me as the Bacchæ tear a kid;</div> - <div class="verse">And I am gone, not taking with me gold,</div> - <div class="verse">Or horses, or a single silver chariot;</div> - <div class="verse">Once I did wear a crown, now I am dust.</div> - </div> - </div> - </div> -</div> - - -<div class="sidenote-left">PHILIP.</div> - -<p>41. But Theopompus, in the fifteenth book of his History of Philip, -says that "Straton the king of Sidon surpassed all men in luxury and -devotion to pleasure. For as Homer has represented the Phæacians -as living feasting and drinking, and listening to harp-players and -rhapsodists, so also did Straton pass the whole of his life; and so -much the more devoted to pleasure was he than they, that the Phæacians, -as Homer reports, used to hold their banquets in the company of their -own wives and daughters; but Straton used to prepare his entertainments -with flute-playing and harp-playing and lyre-playing women. And he sent -for many courtesans from Peloponnesus, and for many musicians from -Ionia, and for other girls from every part of Greece; some skilful in -singing and some in dancing, for exhibitions of skill in which they had -contests before himself and his friends; and with these women he spent -a great deal of his time. He then, - -<span class="pagenum">[Pg 851]</span> - -delighting in such a life as this, and being by nature a slave to -his passions, was also especially urged on by rivalry with Nicocles. -For he and Nicocles were always rivalling one another; each of them -devoted all his attention to living more luxuriously and pleasantly -than the other. And so they carried their emulation to such a height, -as we have heard, that when either of them heard from his visitors -what was the furniture of the other's house, and how great was the -expense gone to by the other for any sacrifice, he immediately set to -work to surpass him in such things. And they were anxious to appear to -all men prosperous and deserving of envy. Not but what neither of them -continued prosperous throughout the whole of their lives, but were both -of them destroyed by violent deaths."</p> - -<p>And Anaximenes, in his book entitled the Reverses of Kings, giving -the same account of Straton, says that he was always endeavouring to -rival Nicocles, who was the king of Salamis in Cyprus, and who was -exceedingly devoted to luxury and debauchery, and that they both came -to a violent end.</p> - -<p>42. And in the first book of his History of the Affairs of Philip, -Theopompus, speaking of Philip, says—"And on the third day he comes -to Onocarsis, which was a strong place in Thrace, having a large -grove kept in beautiful order, and full of every resource for living -pleasantly, especially during the summer. For it was one of the -places which had been especially selected by Cotys, who, of all the -kings that ever lived in Thrace, was the most eager in his pursuit of -pleasure and luxury. And going round all the country, wherever he saw -any place shaded with trees and well watered with springs, he made it -into a banqueting place. And going to them whenever he chose, he used -to celebrate sacrifices to the Gods, and there he would stay with his -lieutenants, being a very happy and enviable man, until he took it -into his head to blaspheme Minerva, and to treat her with contempt." -And the historian goes on to say, that Cotys once prepared a feast, as -if Minerva had married him; and prepared a bed-chamber for her, and -then, in a state of intoxication, he waited for the goddess. And being -already totally out of his mind, he sent one of his body-guards to see -whether the goddess had arrived at the bed-chamber. And when he came -there, and went back and reported that there was nobody there, he shot - -<span class="pagenum">[Pg 852]</span> - -him and killed him. And he treated a second in the same way, until a -third went, and on his return told him that the goddess had been a long -time waiting for him. And this king, being once jealous of his wife, -cut her up with his own hands, beginning at her legs.</p> - -<p>43. But in the thirteenth book of his History of the Affairs of Philip, -speaking of Chabrias the Athenian, he says—"But he was unable to live -in the city, partly on account of his intemperance, and partly because -of the extravagant habits of his daily life, and partly because of the -Athenians. For they are always unfavourable to eminent men; on which -account their most illustrious citizens preferred to live out of the -city. For instance, Iphicrates lived in Thrace, and Conon in Cyprus, -and Timotheus in Lesbos, and Chares at Sigeum, and Chabrias himself in -Egypt." And about Chares he says, in his forty-fifth book—"But Chares -was a slow and stupid man, and one wholly devoted to pleasure. And -even when he was engaged in his military expeditions, he used to take -about with him female flute-players, and female harp-players, and a lot -of common courtesans. And of the money which was contributed for the -purposes of the war, some he expended on this sort of profligacy, and -some he left behind at Athens, to be distributed among the orators and -those who propose decrees, and on those private individuals who had -actions depending. And for all this the Athenian populace was so far -from being indignant, that for this very reason he became more popular -than any other citizen; and naturally too: for they all lived in this -manner, that their young men spent all their time among flute-players -and courtesans; and those who were a little older than they, devoted -themselves to gambling, and profligacy of that sort; and the whole -people spent more money on its public banquets and entertainments than -on the provision necessary for the well-doing of the state.</p> - -<div class="sidenote-left">THE PISISTRATIDÆ.</div> - -<p>But in the work of Theopompus, entitled, "Concerning the Money of which -the Temple at Delphi was pillaged," he says—"Chares the Athenian got -sixty talents by means of Lysander. And with this money he gave a -banquet to the Athenians in the market-place, celebrating a triumphal -sacrifice in honour of their victory gained in the battle which - -<span class="pagenum">[Pg 853]</span> - -took place against the foreign troops of Philip." And these troops were -commanded by Adæus, surnamed the Cock, concerning whom Heraclides the -comic poet speaks in the following manner—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But when he caught the dunghill cock of Philip</div> - <div class="verse">Crowing too early in the morn, and straying,</div> - <div class="verse">He kill'd him; for he had not got his crest on.</div> - <div class="verse">And having kill'd this one, then Chares gave</div> - <div class="verse">A splendid banquet to the Athenian people;</div> - <div class="verse">So liberal and magnificent was he.</div> - </div> - </div> - </div> -</div> - - -<p>And Duris gives the same account.</p> - -<p>44. But Idomeneus tells us that the Pisistratidæ also, Hippias and -Hipparchus, instituted banquets and entertainments; on which account -they had a vast quantity of horses and other articles of luxury. And -this it was that made their government so oppressive. And yet their -father, Pisistratus, had been a moderate man in his pleasures, so that -he never stationed guards in his fortified places, nor in his gardens, -as Theopompus relates in his twenty-first book, but let any one who -chose come in and enjoy them, and take whatever he pleased. And Cimon -afterwards adopted the same conduct, in imitation of Pisistratus. And -Theopompus mentions Cimon in the tenth book of his History of the -Affairs of Philip, saying—"Cimon the Athenian never placed any one in -his fields or gardens to protect the fruit, in order that any of the -citizens who chose might go in and pick the fruit, and take whatever -they wanted in those places. And besides this, he opened his house to -every one, and made a daily practice of providing a plain meal for a -great number of people; and all the poor Athenians who came that way -might enter and partake of it. He also paid great attention to all -those who from day-to-day came to ask something of him; and they say -that he used always to take about with him one or two young men bearing -bags of money. And he ordered them to give money to whoever came to him -to ask anything of him. And they say that he also often contributed -towards the expense of funerals. And this too is a thing that he often -did; whenever he met any citizen badly clad, he used to order one of -the young men who were following him to change cloaks with him. And so -by all these means he acquired a high reputation, and was the first of -all the citizens."</p> - -<p><span class="pagenum">[Pg 854]</span></p> - -<p>But Pisistratus was in many respects very oppressive; and some say -that that statue of Bacchus which there is at Athens was made in his -likeness.</p> - -<p>45. And Heraclides of Pontus, in his treatise on Pleasure, says that -Pericles, nicknamed the Olympian, after he got rid of his wife out -of his house, and devoted himself to a life of pleasure, lived with -Aspasia, the courtesan from Megara, and spent the greater part of -his substance on her. And Themistocles, when the Athenians were not -yet in such a state of intoxication, and had not yet begun to use -courtesans, openly filled a chariot with prostitutes, and drove early -in the morning through the Ceramicus when it was full. But Idomeneus -has made this statement in an ambiguous manner, so as to leave it -uncertain whether he means that he harnessed the prostitutes in his -chariot like horses, or merely that he made them mount his four-horsed -chariot. And Possis, in the third book of his History of the Affairs -of Magnesia, says, that Themistocles, having been invested with a -crowned magistracy in Magnesia, sacrificed to Minerva, and called the -festival the Panathenæa. And he sacrificed also to Dionysius Choopotes, -and celebrated the festival of the Choeis there. But Clearchus, in the -first book of his treatise on Friendship, says that Themistocles had -a triclinium of great beauty made for him, and said that he should be -quite contented if he could fill that with friends.</p> - -<p>46. And Chamæleon of Pontus, in his Essay on Anacreon, having quoted -these lines—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And Periphoretus Artemon</div> - <div class="verse">Is loved by golden-hair'd Eurypyle,</div> - </div> - </div> - </div> -</div> - - -<p>says that Artemo derived this nickname from living luxuriously, and -being carried about (περιφέρεσθαι) on a couch. For Anacreon -says that he had been previously very poor, and then became on a sudden -very luxurious, in the following verses—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Having before a poor berberium cloak,</div> - <div class="verse">And scanty cap, and his poor ears</div> - <div class="verse">With wooden earrings decorated,</div> - <div class="verse">And wearing round his ribs a newly-bought</div> - <div class="verse">Raw ox-hide, fitter for a case</div> - <div class="verse">For an old-fashion'd shield, this wretch</div> - <div class="verse">Artemon, who long has lived</div> - <div class="verse">With bakers' women, and the lowest of the low,</div> - <div class="verse">Now having found a new style of life,</div> - <div class="verse">Often thrusts his neck into the yoke,</div> - <div class="verse">Or beneath the spear doth crouch;</div> - <div class="verse">And many a weal he can display,</div> - <div class="verse">Mark'd on his back with well-deserved scourge;</div> - <div class="verse">And well pluck'd as to hair and beard.</div> - <div class="verse">But now he mounts his chariot, he the son</div> - <div class="verse">Of Cyca, and his golden earrings wears;</div> - <div class="verse">And like a woman bears</div> - <div class="verse">An ivory parasol o'er his delicate head.</div> - </div> - </div> - </div> -</div> - - -<p><span class="pagenum">[Pg 855]</span></p> - -<div class="sidenote-left">ALCIBIADES.</div> - -<p>47. But Satyrus, speaking of the beautiful Alcibiades, says,—"It -is said that when he was in Ionia, he was more luxurious than the -Ionians themselves. And when he was in Thebes he trained himself, and -practised gymnastic exercises, being more of a Bœotian than the Thebans -themselves. And in Thessaly he loved horses and drove chariots; being -fonder of horses than the Aleuadæ: and at Sparta he practised courage -and fortitude, and surpassed the Lacedæmonians themselves. And again, -in Thrace he out-drank even the Thracians themselves. And once wishing -to tempt his wife, he sent her a thousand Darics in another man's -name: and being exceedingly beautiful in his person, he cherished his -hair the greater part of his life, and used to wear an extraordinary -kind of shoe, which is called Alcibias from him. And whenever he was a -choregus, he made a procession clad in a purple robe; and going into -the theatre he was admired not only by the men, but also by the women: -on which account Antisthenes, the pupil of Socrates, who often had seen -Alcibiades, speaks of him as a powerful and manly man, and impatient -of restraint, and audacious, and exceedingly beautiful through all his -life.</p> - -<p>"And whenever he went on a journey he used four of the -allied cities as his maid-servants. For the Ephesians used to -put up a Persian tent for him; and the Chians used to find -him food for his horses; and the people of Cyzicus supplied -him with victims for his sacrifices and banquets; and the -Lesbians gave him wine, and everything else which he wanted -for his daily food. And when he came to Athens from -Olympia, he offered up two pictures, the work of Aglaophon: -one of which represented the priestesses of Olympia and -Delphi crowning him; and in the other Nemea was sitting, -and Alcibiades on her knees, appearing more beautiful than -any of the women. And even when on military expeditions -he wished to appear beautiful; accordingly he had a shield - -<span class="pagenum">[Pg 856]</span> - -made of gold and ivory, on which was carved Love brandishing -a thunderbolt as the ensign. And once having gone to -supper at the house of Anytus, by whom he was greatly -beloved, and who was a rich man, when one of the company -who was supping there with him was Thrasyllus, (and he was -a poor man,) he pledged Thrasyllus in half the cups which -were set out on the side-board, and then ordered the servants -to carry them to Thrasyllus's house; and then he -very civilly wished Anytus good night, and so departed. But -Anytus, in a very affectionate and liberal spirit, when some -one said what an inconsiderate thing Alcibiades had done; -'No, by Jove,' said he, 'but what a kind and considerate -thing; for when he had the power to have taken away everything, -he has left me half.'"</p> - -<p>48. And Lysias the orator, speaking of his luxury, says—"For Axiochus -and Alcibiades having sailed to the Hellespont, married at Abydus, both -of them marrying one wife, Medontias of Abydus, and both cohabited with -her. After this they had a daughter, and they said that they could -not tell whose daughter she was; and when she was old enough to be -married, they both cohabited with her too; and when Alcibiades came to -her, he said that she was the daughter of Axiochus, and Axiochus in -his turn said she was the daughter of Alcibiades." And he is ridiculed -by Eupolis, after the fashion of the comic writers, as being very -intemperate with regard to women; for Eupolis says in his Flatterers—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> Let Alcibiades leave the women's rooms.</div> - <div class="verse indent-4"><i>B.</i> Why do you jest . . . .</div> - <div class="verse indent-3">Will you not now go home and try your hand</div> - <div class="verse indent-3">On your own wife?</div> - </div> - </div> - </div> -</div> - - -<p>And Pherecrates says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">For Alcibiades, who's no man (ἀνὴρ) at all,</div> - <div class="verse">Is, as it seems, now every woman's husband (ἀνήρ).</div> - </div> - </div> - </div> -</div> - - -<p>And when he was at Sparta he seduced Timæa, the wife of -Agis the king. And when some people reproached him for -so doing, he said, "that he did not intrigue with her out of -incontinence, but in order that a son of his might be king at -Sparta; and that the kings might no longer be said to be -descended from Hercules, but from Alcibiades:" and when he -was engaged in his military expeditions, he used to take about, -with him Timandra, the mother of Lais the Corinthian, and -Theodote, who was an Athenian courtesan.</p> - -<p><span class="pagenum">[Pg 857]</span></p> - -<div class="sidenote-left">PAUSANIAS.</div> - -<p>49. But after his banishment, having made the Athenians masters of the -Hellespont, and having taken more than five thousand Peloponnesians -prisoners, he sent them to Athens; and after this, returning to his -country, he crowned the Attic triremes with branches, and mitres, and -fillets. And fastening to his own vessels a quantity of ships which he -had taken, with their beaks broken off, to the number of two hundred, -and conveying also transports full of Lacedæmonian and Peloponnesian -spoils and arms, he sailed into the Piræus: and the trireme in which he -himself was, ran up to the very bars of the Piræus with purple sails; -and when it got inside the harbour, and when the rowers took their -oars, Chrysogonus played on a flute the trieric air, clad in a Persian -robe, and Callippides the tragedian, clad in a theatrical dress, gave -the word to the rowers. On account of which some one said with great -wit—"Sparta could never have endured two Lysanders, nor Athens two -Alcibiadeses." But Alcibiades was imitating the Medism of Pausanias, -and when he was staying with Pharnabazus, he put on a Persian robe, and -learnt the Persian language, as Themistocles had done.</p> - -<p>50. And Duris says, in the twenty-second book of his -History,—"Pausanias, the king of Lacedæmon, having laid aside the -national cloak of Lacedæmon, adopted the Persian dress. And Dionysius, -the tyrant of Sicily, adopted a theatrical robe and a golden tragic -crown with a clasp. And Alexander, when he became master of Asia, also -adopted the Persian dress. But Demetrius outdid them all; for the -very shoes which he wore he had made in a most costly manner; for in -its form it was a kind of buskin, made of most expensive purple wool; -and on this the makers wove a great deal of golden embroidery, both -before and behind; and his cloak was of a brilliant tawny colour; and, -in short, a representation of the heavens was woven into it, having -the stars and twelve signs of the Zodiac all wrought in gold; and -his head-band was spangled all over with gold, binding on a purple -broad-brimmed hat in such a manner that the outer fringes hung down -the back. And when the Demetrian festival was celebrated at Athens, -Demetrius himself was painted on the proscenium, sitting on the world." -And Nymphis of Heraclea, in the sixth book of his treatise on his -Country, says—"Pausanias, who defeated Mardonius at Platæa, having - -<span class="pagenum">[Pg 858]</span> - -transgressed the laws of Sparta, and given himself up to pride, when -staying near Byzantium, dared to put an inscription on the brazen -goblet which is there consecrated to the gods, whose temple is at the -entrance of the strait, (and the goblet is in existence to this day,) -as if he had dedicated it himself; putting this inscription on it, -forgetting himself through his luxury and arrogance—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Pausanias, the general of broad Greece,</div> - <div class="verse indent2">Offered this goblet to the royal Neptune,</div> - <div class="verse">A fit memorial of his deathless valour,</div> - <div class="verse indent2">Here in the Euxine sea. He was by birth</div> - <div class="verse">A Spartan, and Cleombrotus's son,</div> - <div class="verse indent2">Sprung from the ancient race of Hercules."</div> - </div> - </div> - </div> -</div> - - -<p>51. "Pharax the Lacedæmonian also indulged himself in luxury," as -Theopompus tells us in the fourteenth book of his History, "and he -abandoned himself to pleasure in so dissolute and unrestrained a -manner, that by reason of his intemperance he was much oftener taken -for a Sicilian, than for a Spartan by reason of his country." And in -his fifty-second book he says that "Archidamus the Lacedæmonian, having -abandoned his national customs, adopted foreign and effeminate habits; -so that he could not endure the way of life which existed in his own -country, but was always, by reason of his intemperance, anxious to live -in foreign countries. And when the Tarentines sent an embassy about -an alliance, he was anxious to go out with them as an ally; and being -there, and having been slain in the wars, he was not thought worthy -even of a burial, although the Tarentines offered a great deal of money -to the enemy to be allowed to take up his body."</p> - -<p>And Phylarchus, in the tenth book of his Histories, says that -Isanthes was the king of that tribe of Thracians called Crobyzi, and -that he surpassed all the men of his time in luxury; and he was a -rich man, and very handsome. And the same historian tells us, in his -twenty-second book, that Ptolemy the Second, king of Egypt, the most -admirable of all princes, and the most learned and accomplished of men, -was so beguiled and debased in his mind by his unseasonable luxury, -that he actually dreamed that he should live for ever, and said that -he alone had found out how to become immortal. And once, after he had -been afflicted by the gout for many days, when at last he got a little -better, and saw through his window-blinds some Egyptians dining by the -river side, and eating whatever it might be that they had, and lying at -random on the sand, "O wretched man that I am," said he, "that I am not -one of those men!"</p> - -<p><span class="pagenum">[Pg 859]</span></p> - -<div class="sidenote-left">DIOMNESTUS.</div> - -<p>52. Now Callias and his flatterers we have already sufficiently -mentioned. But since Heraclides of Pontus, in his treatise on -Pleasures, speaks of him, we will return to the subject and quote what -he says:—"When first the Persians made an expedition against Greece, -there was, as they say, an Eretrian of the name of Diomnestus, who -became master of all the treasures of the general; for he happened to -have pitched his tent in his field, and to have put his money away in -some room of his house. But when the Persians were all destroyed, then -Diomnestus took the money without any one being aware of it; but when -the king of Persia sent an army into Eretria the second time, ordering -his generals utterly to destroy the city, then, as was natural, all -who were at all well off carried away their treasures. Accordingly -those of the family of Diomnestus who were left, secretly removed their -money to Athens, to the house of Hipponicus, the son of Callias, who -was surnamed Ammon; and when all the Eretrians had been driven out of -their city by the Persians, this family remained still in possession of -their wealth, which was great. So Hipponicus, who was the son of that -man who had originally received the deposit, begged the Athenians to -grant him a place in the Acropolis, where he might construct a room to -store up all this money in, saying that it was not safe for such vast -sums to remain in a private house. And the Athenians did grant him such -a place; but afterwards, he, being warned against such a step by his -friends, changed his mind.</p> - -<p>"Callias, therefore, became the master of all this money, and lived -a life of pleasure, (for what limit was there to the flatterers who -surrounded him, or to the troops of companions who were always about -him? and what extravagance was there which he did not think nothing -of?) However, his voluptuous life afterwards reduced him so low, that -he was compelled to pass the rest of his life with one barbarian old -woman for a servant, and he was in want of actual daily necessaries, -and so he died.</p> - -<p>"But who was it who got rid of the riches of Nicias of Pergasa, or of -Ischomachus? was it not Autoclees and Epiclees, who preferred living -with one another, and who considered everything second to pleasure? -and after they had squandered all this wealth, they drank hemlock - -<span class="pagenum">[Pg 860]</span> - -together, and so perished."</p> - -<p>53. But, concerning the luxury of Alexander the Great, Ephippus the -Olynthian, in his treatise on the Deaths of Alexander and Hephæstion, -says that "he had in his park a golden throne, and couches with -silver feet, on which he used to sit and transact business with his -companions." But Nicobule says, that "while he was at supper all the -morris dancers and athletes studied to amuse the king; and at his very -last banquet, Alexander, remembering an episode in the Andromeda of -Euripides, recited it in a declamatory manner, and then drank a cup of -unmixed wine with great eagerness, and compelled all the rest to do -so too." And Ephippus tells us that "Alexander used to wear even the -sacred vestments at his entertainments; and sometimes he would wear the -purple robe, and cloven sandals, and horns of Ammon, as if he had been -the god; and sometimes he would imitate Diana, whose dress he often -wore while driving in his chariot; having on also a Persian robe, but -displaying above his shoulders the bow and javelin of the goddess. -Sometimes also he would appear in the guise of Mercury; at other times, -and indeed almost every day, he would wear a purple cloak, and a tunic -shot with white, and a cap which had a royal diadem attached to it. And -when he was in private with his friends he wore the sandals of Mercury, -and the petasus on his head, and held the caduceus in his hand. Often -also he wore a lion's skin, and carried a club, like Hercules."</p> - -<div class="sidenote-left">ALEXANDER.</div> - -<p>What wonder then is it, if in our time the emperor Commodus, when he -drove abroad in his chariot, had the club of Hercules lying beside -him, with a lion's skin spread at his feet, and liked to be called -Hercules, when even Alexander, the pupil of Aristotle, represented -himself as like so many gods, and even like Diana? And Alexander used -to have the floor sprinkled with exquisite perfumes and with fragrant -wine; and myrrh was burnt before him, and other kinds of incense; and -all the bystanders kept silence, or spoke only words of good omen, out -of fear. For he was a very violent man, with no regard for human life; -for he appeared to be a man of a melancholic constitution. And on one -occasion, at Ecbatana, when he was offering a sacrifice to Bacchus, and -when everything was prepared in a most lavish manner - -<span class="pagenum">[Pg 861]</span> - -for the banquet, . . . and Satrabates the satrap, -feasted all the soldiers . . . . -"But when a great multitude was collected to see the spectacle," -says Ephippus, "there were on a sudden some arrogant proclamations -published, more insolent even than Persian arrogance was wont -to dictate. For, as different people were publishing different -proclamations, and proposing to make Alexander large presents, which -they called crowns; one of the keepers of his armoury, going beyond -all previous flattery, having previously arranged the matter with -Alexander, ordered the herald to proclaim that Gorgos, the keeper of -the armoury, presents Alexander, the son of Ammon, with three thousand -pieces of gold; and will also present him, when he lays siege to -Athens, with ten thousand complete suits of armour, and with an equal -number of catapults and all weapons required for the war.</p> - -<p>54. And Chares, in the tenth book of his History of Alexander, -says—"When he took Darius prisoner, he celebrated a marriage-feast -for himself and his companions, having had ninety-two bedchambers -prepared in the same place. There was a house built capable of -containing a hundred couches; and in it every couch was adorned with -wedding paraphernalia to the value of twenty minæ, and was made of -silver itself; but his own bed had golden feet. And he also invited to -the banquet which he gave, all his own private friends, and those he -arranged opposite to himself and the other bridegrooms; and his forces -also belonging to the army and navy, and all the ambassadors which were -present, and all the other strangers who were staying at his court. -And the apartment was furnished in the most costly and magnificent -manner, with sumptuous garments and cloths, and beneath them were -other cloths of purple, and scarlet, and gold. And, for the sake of -solidity, pillars supported the tent, each twenty cubits long, plated -all over with gold and silver, and inlaid with precious stones; and all -around these were spread costly curtains embroidered with figures of -animals, and with gold, having gold and silver curtain-rods. And the -circumference of the court was four stadia. And the banquet took place, -beginning at the sound of a trumpet, at that marriage-feast, and on -other occasions whenever the king offered a solemn sacrifice, so that -all the army knew it.</p> - -<p><span class="pagenum">[Pg 862]</span></p> - -<p>And this marriage-feast lasted five days. And a great number both -of barbarians and Greeks brought contributions to it; and also some -of the Indian tribes did so. And there were present some wonderful -conjurors—Scymnus of Tarentum, and Philistides of Syracuse, and -Heraclitus of Mitylene; after whom also Alexis of Tarentum, the -rhapsodist, exhibited his skill. There came also harp-players, who -played without singing,—Cratinus of Methymne, and Aristonymus the -Athenian, and Athenodorus the Teian. And Heraclitus the Tarentine -played on the harp, accompanying himself with his voice, and so did -Aristocrates the Theban. And of flute-players accompanied with song, -there were present Dionysius of Heraclea, and Hyperbolus of Cyzicus. -And of other flute-players there were the following, who first of all -played the air called The Pythian, and afterwards played with the -choruses,—Timotheus, Phrynichus, Caphesias, Diophantus, and also Evius -the Chalcidian. And from this time forward, those who were formerly -called Dionysio-colaces,<a name="FNanchor_3" id="FNanchor_3"></a><a href="#Footnote_3" class="fnanchor">[3]</a> -were called Alexandro-colaces, on account of the extravagant liberality -of their presents, with which Alexander was pleased. And there were -also tragedians who acted,—Thessalus, and Athenodorus, and -Aristocritus; and of comic actors there were Lycon, and Phormion, and -Ariston. There was also Phasimelus the harp-player. And the crowns sent -by the ambassadors and by other people amounted in value to fifteen -thousand talents.</p> - -<div class="sidenote-left">ALEXANDER.</div> - -<p>55. But Polycletus of Larissa, in the eighth book of his History, says -that Alexander used to sleep on a golden, couch, and that flute-playing -men and women followed him to the camp, and that he used to drink till -daybreak. And Clearchus, in his treatise on Lives, speaking of Darius -who was dethroned by Alexander, says, "The king of the Persians offered -prizes to those who could invent pleasures for him, and by this conduct -allowed his whole empire and sovereignty to be subverted by pleasures. -Nor was he aware that he was defeating himself till others had wrested -his sceptre from him and had been proclaimed in his place." And -Phylarchus, in the twenty-third book of his History, and Agatharchides -of Cnidus, in the tenth book of his History of Asia, say that the -companions also of Alexander gave way to the most extravagant - -<span class="pagenum">[Pg 863]</span> - -luxury. And one of them was a man named Agnon, who used to wear golden -studs in his sandals and shoes. And Cleitus, who was surnamed The -White, whenever he was about to transact business, used to converse -with every one who came to him while walking about on a purple carpet. -And Perdiccas and Craterus, who were fond of athletic exercises, had -men follow them with hides fastened together so as to cover a place -an entire stadium in extent; and then they selected a spot within the -encampment which they had covered with these skins as an awning; and -under this they practised their gymnastics.</p> - -<p>They were followed also by numerous beasts of burden, which carried -sand for the use of the palæstra. And Leonnatus and Menelaus, who -were very fond of hunting, had curtains brought after them calculated -to enclose a space a hundred stadia in circumference, with which -they fenced in a large space and then practised hunting within it. -And as for the golden plane-trees, and the golden vine—having on it -bunches of grapes made of emeralds and Indian carbuncles, and all -sorts of other stones of the most costly and magnificent description, -under which the kings of Persia used often to sit when transacting -business,—the expense of all this, says Phylarchus, was far less than -the daily sums squandered by Alexander; for he had a tent capable of -containing a hundred couches, and fifty golden pillars supported it. -And over it were spread golden canopies wrought with the most superb -and costly embroidery, to shade all the upper part of it. And first of -all, five hundred Persian Melophori stood all round the inside of it, -clad in robes of purple and apple-green; and besides them there were -bowmen to the number of a thousand, some clad in garments of a fiery -red, and others in purple; and many of them had blue cloaks. And in -front of them stood five hundred Macedonian Argyraspides; and in the -middle of the tent was placed a golden chair, on which Alexander used -to sit and transact business, his body-guards standing all around. And -on the outside, all round the tent, was a troop of elephants regularly -equipped, and a thousand Macedonians, having Macedonian dresses; and -then ten thousand Persians: and the number of those who wore purple -amounted to five hundred, to whom Alexander gave this dress for them -to wear. And though he had such a numerous retinue of friends and - -<span class="pagenum">[Pg 864]</span> - -servants, still no one dared to approach Alexander of his own accord; -so great was his dignity and the veneration with which they regarded -him. And at that time Alexander wrote letters to the cities in Ionia, -and to the Chians first of all, to send him a quantity of purple; for -he wished all his companions to wear purple robes. And when his letter -was read among the Chians, Theocritus the philosopher being present, -said—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">He fell by purple<a name="FNanchor_4" id="FNanchor_4"></a><a href="#Footnote_4" class="fnanchor">[4]</a> -death and mighty fate.</div> - </div> - </div> - </div> -</div> - - -<p>56. And Posidonius, in the twenty-eighth book of his History, says that -"Antiochus the king, who was surnamed Grypus, when he was celebrating -the games at Daphne, gave a magnificent entertainment; at which, first -of all, a distribution of entire joints took place, and after that -another distribution of geese, and hares, and antelopes all alive. -There were also," says he, "distributed golden crowns to the feasters, -and a great quantity of silver plate, and of servants, and horses, and -camels. And every one was expected to mount a camel, and drink; and -after that he was presented with the camel, and with all that was on -the camel, and the boy who stood by it." And in his fourteenth book, -speaking of his namesake Antiochus, who made war upon Arsaces, and -invaded Media, he says that "he made a feast for a great multitude -every day; at which, besides the things which were consumed, and the -heaps of fragments which were left, every one of the guests carried -away with him entire joints of beasts, and birds, and fishes which -had never been carved, all ready dressed, in sufficient quantities to -fill a waggon. And after this they were presented with a quantity of -sweetmeats, and chaplets, and crowns of myrrh and frankincense, with -turbans as long as a man, made of strips of gold brocade."</p> - -<p>57. But Clytus, the pupil of Aristotle, in his History of Miletus, says -that "Polycrates, the tyrant of Samos, collected everything that was -worth speaking of everywhere to gratify his luxury, having assembled -dogs from Epirus, and goats from Scyros, and sheep from Miletus, and -swine from Sicily."</p> - -<p><span class="pagenum">[Pg 865]</span></p> - -<div class="sidenote-left">POLYCRATES.</div> - -<p>And Alexis, in the third book of his Samian Annals, says that "Samos -was adorned by Polycrates with the productions of many other cities; -as he imported Molossian and Lacedæmonian dogs, and goats from Scyros -and Naxos, and sheep from Miletus and Attica. He also," says he, "sent -for artists, promising them enormous wages. But before he became -tyrant, having prepared a number of costly couches and goblets, he -allowed any one the use of them who was preparing any marriage-feast or -extraordinary entertainment." And after hearing all these particulars -we may well admire the tyrant, because it was nowhere written that he -had sent for any women or boys from any other countries, although he -was of a very amorous constitution, and was a rival in love of Anacreon -the poet; and once, in a fit of jealousy, he cut off all the hair of -the object of his passion. And Polycrates was the first man who called -the ships which he had built Samians, in honour of his country.</p> - -<p>But Clearchus says that "Polycrates, the tyrant of the effeminate -Samos, was ruined by the intemperance of his life, imitating the -effeminate practices of the Lydians; on which account, in opposition -to the place in Sardis called the beautiful Ancon, he prepared a place -in the chief city of the Samians, called Laura; he made those famous -Samian flowers in opposition to the Lydian. And the Samian Laura was a -narrow street in the city, full of common women, and of all kinds of -food calculated to gratify intemperance and to promote enjoyment, with -which he actually filled Greece. But the flowers of the Samians are the -preeminent beauty of the men and women, and indeed of the whole city, -at its festivals and banquets." And these are the words of Clearchus. -And I myself am acquainted with a narrow street in my native city of -Alexandria, which to this very day is called the Happy Street, in which -every apparatus of luxury used to be sold.</p> - -<p>58. But Aristotle, in his treatise on Admirable and Wonderful Things, -says that "Alcisthenes of Sybaris, out of luxury, had a garment -prepared for him of such excessive expensiveness that he exhibited -it at Lacinium, at the festival of Juno, at which all the Italians -assemble, and that of all the things which were exhibited that was -the most admired." And he says that "Dionysius the elder afterwards -became master of it, and sold it to the Carthaginians for a hundred - -<span class="pagenum">[Pg 866]</span> - -and twenty talents." Polemo also speaks of it in his book entitled, A -Treatise concerning the Sacred Garments at Carthage. But concerning -Smindyrides of Sybaris, and his luxury, Herodotus has told us, in his -sixth book, saying that he sailed from Sybaris to court Agariste, the -daughter of Clisthenes the tyrant of Sicyon. "And," says he, "there -came from Italy Smindyrides, the son of Hippocrates, a citizen of -Sybaris; who carried his luxury to the greatest height that ever was -heard of among men. At all events he was attended by a thousand cooks -and bird-catchers." Timæus also mentions him in his seventh book. -But of the luxury of Dionysius the younger, who was also tyrant of -Sicily, an account is given by Satyrus the Peripatetic, in his Lives. -For he says that he used to fill rooms holding thirty couches with -feasters. And Clearchus, in the fourth book of his Lives, writes as -follows:—"But Dionysius, the son of Dionysius, the cruel oppressor of -all Sicily, when he came to the city of the Locrians, which was his -metropolis, (for Doris his mother was a Locrian woman by birth,) having -strewed the floor of the largest house in the city with wild thyme -and roses, sent for all the maidens of the Locrians in turn; and then -rolled about naked, with them naked also, on this layer of flowers, -omitting no circumstance of infamy. And so, not long afterwards, they -who had been insulted in this manner having got his wife and children -into their power, prostituted them in the public roads with great -insult, sparing them no kind of degradation. And when they had wreaked -their vengeance upon them, they thrust needles under the nails of their -fingers, and put them to death with torture. And when they were dead, -they pounded their bones in mortars, and having cut up and distributed -the rest of their flesh, they imprecated curses on all who did not -eat of it; and in accordance with this unholy imprecation, they put -their flesh into the mills with the flour, that it might be eaten by -all those who made bread. And all the other parts they sunk in the -sea. But Dionysius himself, at last going about as a begging priest -of Cybele, and beating the drum, ended his life very miserably. We, -therefore, ought to guard against what is called luxury, which is the -ruin of a man's life; and we ought to think insolence the destruction -of everything."</p> - -<p><span class="pagenum">[Pg 867]</span></p> - -<div class="sidenote-left">AGRIGENTUM.</div> - -<p>59. But Diodorus Siculus, in his books On the Library, says that "the -citizens of Agrigentum prepared for Gelon a very costly swimming-bath, -being seven stadia in circumference and twenty cubits deep; and water -was introduced into it from the rivers and fountains, and it served for -a great pond to breed fish in, and supplied great quantities of fish -for the luxury and enjoyment of Gelon. A great number of swans also," -as he relates, "flew into it; so that it was a very beautiful sight. -But afterwards the lake was destroyed by becoming filled with mud." -And Duris, in the tenth book of his History of Agathocles, says that -near the city of Hipponium a grove is shown of extraordinary beauty, -excellently well watered; in which there is also a place called the -Horn of Amalthea; and that this grove was made by Gelon. But Silenus -of Calatia, in the third book of his History of Sicily, says that -near Syracuse there is a garden laid out in a most expensive manner, -which is called Mythus, in which Hiero the king used to transact his -business. And the whole country about Panormus,<a name="FNanchor_5" id="FNanchor_5"></a><a href="#Footnote_5" class="fnanchor">[5]</a> -in Sicily, is called The Garden, because it is full of -highly-cultivated trees, as Callias tells us in the eighth book of his -History of Agathocles.</p> - -<p>And Posidonius, in the eighth book of his History, speaking of -Damophilus the Sicilian, by whose means it was that the Servile war -was stirred up, and saying that he was a slave to his luxury, writes -as follows:—"He therefore was a slave to luxury and debauchery. -And he used to drive through the country on a four-wheeled chariot, -taking with him horses, and servants of great personal beauty, and -a disorderly crowd of flatterers and military boys running around -his chariot. And ultimately he, with his whole family, perished in a -disgraceful manner, being treated with the most extreme violence and -insult by his own slaves."</p> - -<p>60. And Demetrius Phalereus, as Duris says in the sixteenth volume of -his Histories, being possessed of a revenue of twelve hundred talents -a-year, and spending a small portion of it on his soldiers, and on -the necessary expenses of the state, squandered all the rest of it on -gratifying his innate love of debauchery, having splendid banquets -every day, and a great number of guests to feast with him. And in the -prodigality of his expense in his entertainments, he outdid even - -<span class="pagenum">[Pg 868]</span> - -the Macedonians, and, at the same time, in the elegance of them, he -surpassed the Cyprians and Phœnicians. And perfumes were sprinkled -over the ground, and many of the floors in the men's apartments were -inlaid with flowers, and were exquisitely wrought in other ways by -the artists. There were also secret meetings with women, and other -scenes more shameful still. And Demetrius, who gave laws to others, -and who regulated the lives of others, exhibited in his own life an -utter contempt of all law. He also paid great attention to his personal -appearance, and dyed the hair of his head with a yellow colour, and -anointed his face with rouge, and smeared himself over with other -unguents also; for he was anxious to appear agreeable and beautiful in -the eyes of all whom he met.</p> - -<p>And in the procession of the Dionysia, which he celebrated when he -was archon at Athens, a chorus sang an ode of Siromen the Solensian, -addressed to him, in which he was called, Like the Sun:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And above all the noble prince</div> - <div class="verse">Demetrius, like the sun in face,</div> - <div class="verse">Honours you, Bacchus, with a holy worship.</div> - </div> - </div> - </div> -</div> - - -<p>And Carystius of Pergamus, in the third book of his Commentaries, -says—"Demetrius Phalereus, when his brother Himeræus was put to death -by Antipater, was himself staying with Nicanor; and he was accused of -having sacrificed the Epiphaneia in honour of his brother. And after -he became a friend of Cassander, he was very powerful. And at first -his dinner consisted of a kind of pickle, containing olives from all -countries, and cheese from the islands; but when he became rich, he -bought Moschion, the most skilful of all the cooks and confectioners -of that age. And he had such vast quantities of food prepared for -him every day, that, as he gave Moschion what was left each day, he -(Moschion) in two years purchased three detached houses in the city; -and insulted freeborn boys, and some of the wives of the most eminent -of the citizens: and all the boys envied Theognis, with whom he was in -love. And so important an honour was it considered to be allowed to -come near Demetrius, that, as he one day had walked about after dinner -near the Tripods, on all the following days all the most beautiful boys -came together to that place, in the hopes of being seen by him."</p> - -<p><span class="pagenum">[Pg 869]</span></p> - -<div class="sidenote-left">LUCULLUS.</div> - -<p>61. And Nicolaus the Peripatetic, in the tenth book of his History, -and again in the twentieth book, says that Lucullus, when he came -to Rome and celebrated his triumph, and gave an account of the war -against Mithridates, ran into the most unbounded extravagance, after -having previously been very moderate; and was altogether the first -guide to luxury, and the first example of it, among the Romans, having -become master of the riches of two kings, Mithridates and Tigranes. -And Sittius, also, was a man very notorious among the Romans for his -luxury and effeminacy, as Rutilius tells us; for as to Apicius, we -have already spoken of him. And almost all historians relate that -Pausanias and Lysander were very notorious for their luxury; on which -account Agis said of Lysander, that Sparta had produced him as a -second Pausanias. But Theopompus, in the tenth book of his History -of the Affairs of Greece, gives exactly the contrary account of -Lysander, saying that "he was a most laborious man, able to earn the -goodwill of both private individuals and monarchs, being very moderate -and temperate, and superior to all the allurements of pleasure; and -accordingly, when he had become master of almost the whole of Greece, -it will be found that he never in any city indulged in amatory -excesses, or in unreasonable drinking parties and revels."</p> - -<p>62. But luxury and extravagance were so very much practised among the -ancients, that even Parrhasius the painter always wore a purple robe, -and a golden crown on his head, as Clearchus relates, in his Lives: for -he, being most immoderately luxurious, and also to a degree beyond what -was becoming to a painter, laid claim, in words, to great virtue, and -inscribed upon the works which were done by him—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Parrhasius, a most luxurious man,</div> - <div class="verse">And yet a follower of purest virtue,</div> - <div class="verse">Painted this work.</div> - </div> - </div> - </div> -</div> - - -<p>But some one else, being indignant at this inscription, wrote by the -side of it, ῥαβδοδίαιτος (worthy of a stick). Parrhasius also -put the following inscription on many of his works:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Parrhasius, a most luxurious man,</div> - <div class="verse">And yet a follower of purest virtue,</div> - <div class="verse">Painted this work: a worthy citizen</div> - <div class="verse">Of noble Ephesus. His father's name</div> - <div class="verse">Evenor was, and he, his lawful son,</div> - <div class="verse">Was the first artist in the whole of Greece.</div> - </div> - </div> - </div> -</div> - - -<p><span class="pagenum">[Pg 870]</span></p> - -<p>He also boasted, in a way which no one could be indignant at, in the -following lines:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">This will I say, though strange it may appear,</div> - <div class="verse">That clear plain limits of this noble art</div> - <div class="verse">Have been discover'd by my hand, and proved.</div> - <div class="verse">And now the boundary which none can pass</div> - <div class="verse">Is well defined, though nought that men can do</div> - <div class="verse">Will ever wholly escape blame or envy.</div> - </div> - </div> - </div> -</div> - - -<p>And once, at Samos, when he was contending with a very inferior -painter in a picture of Ajax, and was defeated, when his friends were -sympathising with him and expressing their indignation, he said that -he himself cared very little about it, but that he was sorry for Ajax, -who was thus defeated a second time. And so great was his luxury, that -he wore a purple robe, and a white turban on his head; and used to lean -on a stick, ornamented all round with golden fretted work: and he used -even to fasten the strings of his sandals with golden clasps. However, -as regarded his art, he was not churlish or ill-tempered, but affable -and good-humoured; so that he sang all the time that he was painting, -as Theophrastus relates, in his treatise on Happiness.</p> - -<p>But once he spoke in a marvellous strain, more like a quack, when he -said, when he was painting the Hercules at Lindus, that the god had -appeared to him in a dream, in that form and dress which was the best -adapted for painting; on which account he inscribed on the picture—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Here you may see the god as oft he stood</div> - <div class="verse">Before Parrhasius in his sleep by night.</div> - </div> - </div> - </div> -</div> - - -<div class="sidenote-left">ARISTIPPUS.</div> - -<p>63. We find also whole schools of philosophers which have openly -professed to have made choice of pleasure. And there is the school -called the Cyrenaic, which derives its origin from Aristippus the pupil -of Socrates: and he devoted himself to pleasure in such a way, that he -said that it was the main end of life; and that happiness was founded -on it, and that happiness was at best but short-lived. And he, like -the most debauched of men, thought that he had nothing to do either -with the recollection of past enjoyments, or with the hope of future -ones; but he judged of all good by the present alone, and thought that -having enjoyed, and being about to enjoy, did not at all concern him; -since the one case had no longer any existence, and the other did not -yet exist and was necessarily uncertain: acting in this respect like - -<span class="pagenum">[Pg 871]</span> - -thoroughly dissolute men, who are content with being prosperous at the -present moment. And his life was quite consistent with his theory; for -he spent the whole of it in all kinds of luxury and extravagance, both -in perfumes, and dress, and women. Accordingly, he openly kept Lais as -his mistress; and he delighted in all the extravagance of Dionysius, -although he was often treated insultingly by him.</p> -<p>Accordingly, Hegesander says that once, when he was assigned a very -mean place at a banquet by Dionysius, he endured it patiently; and when -Dionysius asked him what he thought of his present place, in comparison -of his yesterday's seat, he said, "That the one was much the same as -the other; for that one," says he, "is a mean seat to-day, because it -is deprived of me; but it was yesterday the most respectable seat in -the room, owing to me: and this one to-day has become respectable, -because of my presence in it; but yesterday it was an inglorious -seat, as I was not present in it." And in another place Hegesander -says—"Aristippus, being ducked with water by Dionysius's servants, -and being ridiculed by Antiphon for bearing it patiently, said, 'But -suppose I had been out fishing, and got wet, was I to have left my -employment, and come away?'" And Aristippus sojourned a considerable -time in Ægina, indulging in every kind of luxury; on which account -Xenophon says in his Memorabilia, that Socrates often reproved him, and -invented the apologue of Virtue and Pleasure to apply it to him. And -Aristippus said, respecting Lais, "I have her, and I am not possessed -by her." And when he was at the court of Dionysius, he once had a -quarrel with some people about a choice of three women. And he used to -wash with perfumes, and to say that—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">E'en in the midst of Bacchanalian revels</div> - <div class="verse">A modest woman will not be corrupted.</div> - </div> - </div> - </div> -</div> - - -<p>And Alexis, turning him into ridicule in his Galatea, represents -one of the slaves as speaking in the following manner of one of his -disciples:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">For this my master once did turn his thoughts</div> - <div class="verse">To study, when he was a stripling young,</div> - <div class="verse">And set his mind to learn philosophy.</div> - <div class="verse">And then a Cyrenean, as he calls himself,</div> - <div class="verse">Named Aristippus, an ingenious sophist,</div> - <div class="verse">And far the first of all the men of his time,</div> - -<span class="pagenum">[Pg 872]</span> - - <div class="verse">But also far the most intemperate,</div> - <div class="verse">Was in the city. Him my master sought,</div> - <div class="verse">Giving a talent to become his pupil:</div> - <div class="verse">He did not learn, indeed, much skill or wisdom,</div> - <div class="verse">But got instead a sad complaint on his chest.</div> - </div> - </div> - </div> -</div> - - -<p>And Antiphanes, in his Antæus, speaking of the luxurious habits of the -philosophers, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">My friend, now do you know who this old man</div> - <div class="verse">Is called? By his look he seems to be a Greek.</div> - <div class="verse">His cloak is white, his tunic fawn-colour'd,</div> - <div class="verse">His hat is soft, his stick of moderate size,</div> - <div class="verse">His table scanty. Why need I say more,</div> - <div class="verse">I seem to see the genuine Academy.</div> - </div> - </div> - </div> -</div> - - -<div class="sidenote-left">THE PERSIAN.</div> - -<p>64. And Aristoxenus the musician, in his Life of Archytas, represents -ambassadors as having been sent by Dionysius the younger to the city -of the Tarentines, among whom was Polyarchus, who was surnamed the -Luxurious, a man wholly devoted to sensual pleasures, not only in deed, -but in word and profession also. And he was a friend of Archytas, and -not wholly unversed in philosophy; and so he used to come with him -into the sacred precincts, and to walk with him and with his friends, -listening to his lectures and arguments: and once, when there was a -long dispute and discussion about the passions, and altogether about -sensual pleasures, Polyarchus said—"I, indeed, my friends, have often -considered the matter, and it has seemed to me that this system of the -virtues is altogether a long way removed from nature; for nature, when -it utters its own voice, orders one to follow pleasure, and says that -this is the conduct of a wise man: but that to oppose it, and to bring -one's appetites into a state of slavery, is neither the part of a wise -man, nor of a fortunate man, nor indeed of one who has any accurate -understanding of what the constitution of human nature really is. And -it is a strong proof of this, that all men, when they have acquired -any power worth speaking of, betake themselves to sensual pleasures, -and think the power of indulging them the principal advantage to be -gained from the possession of power, and everything else, so to say, -as unimportant and superfluous. And we may adduce the example of the -Persian king at present, and every other tyrant possessed of any power -worth speaking of,—and in former times, the sovereigns of the Lydians -and of the Medes,—and even in earlier times still, the tyrants of the - -<span class="pagenum">[Pg 873]</span> - -Syrians behaved in the same manner; for all these men left no kind of -pleasure unexplored: and it is even said that rewards were offered by -the Persians to any one who was able to invent a new pleasure. And it -was a very wise offer to make; for the nature of man is soon satiated -with long-continued pleasures, even if they be of a very exquisite -nature. So that, since novelty has a very great effect in making a -pleasure appear greater, we must not despise it, but rather pay great -attention to it. And on this account it is that many different kinds -of dishes have been invented, and many sorts of sweetmeats; and many -discoveries have been made in the articles of incenses and perfumes, -and clothes, and beds, and, above all, of cups and other articles of -furniture. For all these things contribute some amount of pleasure, -when the material which is admired by human nature is properly -employed: and this appears to be the case with gold and silver, and -with most things which are pleasing to the eye and also rare, and with -all things which are elaborated to a high degree of perfection by -manual arts and skill."</p> - -<p>65. And having discussed after this all the attendance with which the -king of the Persians is surrounded, and what a number of servants he -has, and what their different offices are, and also about his amorous -indulgences, and also about the sweet perfume of his skin, and his -personal beauty, and the way in which he lives among his friends, and -the pleasing sights or sounds which are sought out to gratify him, he -said that he considered "the king of Persia the happiest of all men -now alive. For there are pleasures prepared for him which are both -most numerous and most perfect in their kind. And next to him," said -he, "any one may fairly rank our sovereign, though he falls far short -of the king of Persia. For this latter has all Asia to supply him -with luxury, but the store which supplies Dionysius will seem very -contemptible if compared with his. That, then, such a life as his is -worth struggling for, is plain from what has happened. For the Medes, -after encountering the greatest dangers, deprived the Syrians of the -supremacy, for no other object except to possess themselves of the -unrestrained licence of the Syrians. And the Persians overthrew the -Medes for the same reason, namely, in order to have an unrestrained -enjoyment of sensual pleasures. And the lawgivers who wish the -whole race of men to be on an equality, and that no citizens shall - -<span class="pagenum">[Pg 874]</span> - -indulge in superfluous luxury, have made some species of virtue hold -its head up. And they have written laws about contracts and other -matters of the same kind, and whatever appeared to be necessary for -political communion, and also with respect to dress, and to all the -other circumstances of life, that they should be similar among all -the citizens. And so, as all the lawgivers made war upon every kind -of covetousness, then first the praises of justice began to be more -thought of: and one of the poets spoke of—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse"> The golden face of justice;</div> - </div> - </div> - </div> -</div> - - -<p>and in another passage some one speaks of—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The golden eye of justice.</div> - </div> - </div> - </div> -</div> - -<p>And the very name of justice came to be accounted divine, so that in -some countries there were altars erected and sacrifices instituted to -Justice. And next to this they inculcated a respect for modesty and -temperance, and called an excess in enjoyment covetousness; so that a -man who obeyed the laws and was influenced by the common conversation -of men in general, was necessarily moderate with respect to sensual -pleasures."</p> - -<p>66. And Duris says, in the twenty-third volume of his History, that in -ancient times the nobles had a positive fondness for getting drunk. On -which account Homer represents Achilles as reproaching Agamemnon, and -saying—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">O thou whose senses are all dimm'd with wine,<a name="FNanchor_6" id="FNanchor_6"></a><a href="#Footnote_6" class="fnanchor">[6]</a> -Thou dog in forehead.</div> - </div> - </div> - </div> -</div> - - -<p>And when he is describing the death of the king, he makes Agamemnon -say—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">E'en in my mirth, and at the friendly feast,</div> - <div class="verse">O'er the full bowl the traitor stabb'd his guest;<a name="FNanchor_7" id="FNanchor_7"></a><a href="#Footnote_7" class="fnanchor">[7]</a></div> - </div> - </div> - </div> -</div> - - -<p>pointing out that his death was partly caused by his fondness for -drunkenness.</p> - -<p>Speusippus also, the relation of Plato, and his successor in his -school, was a man very fond of pleasure. At all events Dionysius, the -tyrant of Sicily, in his letter to him blaming him for his fondness for -pleasure, reproaches him also for his covetousness, and for his love of -Lasthenea the Arcadian, who had been a pupil of Plato.</p> - -<p><span class="pagenum">[Pg 875]</span></p> - -<div class="sidenote-left">EPICURUS.</div> - -<p>67. But not only did Aristippus and his followers embrace -that pleasure which consists in motion, but also Epicurus and his -followers did the same. And not to say anything of those sudden -motions, and irritations, and titillations, and also those prickings -and stimuli which Epicurus often brings forward, I will merely cite -what he has said in his treatise on the End. For he says—"For I -am not able to perceive any good, if I take away all the pleasures -which arise from flavours, and if I leave out of the question all -the pleasures arising from amorous indulgences, and all those which -are caused by hearing sweet sounds, and all those motions which are -excited by figures which are pleasant to the sight." And Metrodorus -in his Epistles says—"My good natural philosopher Timocrates, reason -which proceeds according to nature devotes its whole attention to the -stomach." And Epicurus says—"The origin and root of all good is the -pleasure of the stomach; and all excessive efforts of wisdom have -reference to the stomach." And again, in his treatise concerning the -End, he says—"You ought therefore to respect honour and the virtues, -and all things of that sort, if they produce pleasure; but if they do -not, then we may as well have nothing to do with them:" evidently in -these words making virtue subordinate to pleasure, and performing as -it were the part of a handmaid to it. And in another place he says—"I -spit upon honour, and those who worship it in a foolish manner, when it -produces no pleasure."</p> - -<p>68. Well then did the Romans, who are in every respect the most -admirable of men, banish Alcius and Philiscus the Epicureans out -of their city, when Lucius Postumius was consul, on account of the -pleasures which they sought to introduce into the city. And in the same -manner the Messenians by a public decree banished the Epicureans. But -Antiochus the king banished all the philosophers out of his kingdom, -writing thus—"King Antiochus to Phanias: We have written to -you before, that no philosopher is to remain in the city, nor in the -country. But we hear that there is no small number of them, and that -they do great injury to the young men, because you have done none of -the things about which we wrote to you. As soon, therefore, as you -receive this letter, order a proclamation to be made, that all the -philosophers do at once depart from those places, and that as many - -<span class="pagenum">[Pg 876]</span> - -young men as are detected in going to them, shall be fastened to a -pillar and flogged, and their fathers shall be held in great blame. And -let not this order be transgressed."</p> - -<p>But before Epicurus, Sophocles the poet was a great instigator to -pleasure, speaking as follows in his Antigone<a name="FNanchor_8" id="FNanchor_8"></a><a href="#Footnote_8" class="fnanchor">[8]</a>—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">For when men utterly forsake all pleasure,</div> - <div class="verse">I reckon such a man no longer living,</div> - <div class="verse">But look upon him as a breathing corpse.</div> - <div class="verse">He may have, if you like, great wealth at home,</div> - <div class="verse">And go in monarch's guise; but if his wealth</div> - <div class="verse">And power bring no pleasure to his mind,</div> - <div class="verse">I would not for a moment deem it all</div> - <div class="verse">Worthy a moment's thought compared with pleasure.</div> - </div> - </div> - </div> -</div> - - -<p>69. "And Lycon the Peripatetic," as Antigonus the Carystian says, -"when as a young man he had come to Athens for the sake of his -education, was most accurately informed about everything relating to -banquets and drinking parties, and as to how much pay every courtesan -required. But afterwards having become the chief man of the Peripatetic -school, he used to entertain his friends at banquets with excessive -arrogance and extravagance. For, besides the music which was provided -at his entertainments, and the silver plate and coverlets which were -exhibited, all the rest of the preparation and the superb character -of the dishes was such, and the multitude of tables and cooks was so -great, that many people were actually alarmed, and, though they wished -to be admitted into his school, shrunk back, fearing to enter, as into -a badly governed state, which was always burdening its citizens with -liturgies and other expensive offices.</p> - -<div class="sidenote-left">ANAXARCHUS.</div> - -<p>For men were compelled to undertake the regular office of chief of the -Peripatetic school. And the duties of this office were, to superintend -all the novices for thirty days, and see that they conducted themselves -with regularity. And then, on the last day of the month, having -received nine obols from each of the novices, he received at supper not -only all those who contributed their share, but all those also whom -Lycon might chance to invite, and also all those of the elders who were -diligent in attending the school; so that the money which was collected -was not sufficient even for providing sufficient unguents and garlands. -He also was bound to perform the sacrifices, and to become an overseer -of the Muses. All which - -<span class="pagenum">[Pg 877]</span> - -duties appeared to have but little connexion with reason or with -philosophy, but to be more akin to luxury and parade. For if any people -were admitted who were not able to spend money on these objects, they, -setting out with a very scanty and ordinary choregia . . . . and the money -was very much out of proportion . . . . For Plato and Speusippus had not -established these entertainments, in order that people might dwell upon -the pleasures of the table from daybreak, or for the sake of getting -drunk; but in order that men might appear to honour the Deity, and to -associate with one another in a natural manner; and chiefly with a view -to natural relaxation and conversation; all which things afterwards -became in their eyes second to the softness of their garments, and -to their indulgence in their before-mentioned extravagance. Nor do -I except the rest. For Lycon, to gratify his luxurious and insolent -disposition, had a room large enough to hold twenty couches, in the -most frequented part of the city, in Conon's house, which was well -adapted for him to give parties in. And Lycon was a skilful and clever -player at ball."</p> - -<p>70. And of Anaxarchus, Clearchus the Solensian writes, in the fifth -book of his Lives, in the following manner—"Anaxarchus, who was one of -those who called themselves Eudæmonici, after he had become a rich man -through the folly of those men who supplied him with means out of their -abundance, used to have a naked full-grown damsel for his cup-bearer, -who was superior in beauty to all her fellows; she, if one is to look -at the real truth, thus exposing the intemperance of all those who -employed her. And his baker used to knead the dough wearing gloves -on his hands, and a cover on his mouth, to prevent any perspiration -running off his hands, and also to prevent him from breathing on his -cakes while he was kneading them." So that a man might fairly quote to -this wise philosopher the verses of Anaxilas the lyric poet—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse"> And anointing one's skin with a gold-colour'd ointment,</div> - <div class="verse"> And wearing long cloaks reaching down to the ground,</div> - <div class="verse"> And the thinnest of slippers, and eating rich truffles,</div> - <div class="verse"> And the richest of cheese, and the newest of eggs;</div> - <div class="verse"> And all sorts of shell-fish, and drinking strong wine</div> - <div class="verse"> From the island of Chios, and having, besides,</div> - <div class="verse"> A lot of Ephesian beautiful letters,</div> - <div class="verse"> In carefully-sewn leather bags.</div> - </div> - </div> - </div> -</div> - - -<p><span class="pagenum">[Pg 878]</span></p> - -<p>71. But how far superior to these men is Gorgias the Leontine; of -whom the same Clearchus says, in the eighth book of his Lives, that -because of the temperance of his life he lived nearly eighty years in -the full possession of all his intellect and faculties. And when some -one asked him what his system had been which had caused him to live -with such comfort, and to retain such full possession of his senses, -he said, "I have never done anything merely for the sake of pleasure." -But Demetrius of Byzantium, in the fourth book of his treatise on -Poems, says—"Gorgias the Leontine, being once asked by some one what -was the cause of his living more than a hundred years, said that it -was because he had never done anything to please any one else except -himself." And Ochus, after he had had a long enjoyment of kingly power, -and of all the other things which make life pleasant, being asked -towards the close of his life by his eldest son, by what course of -conduct he had preserved the kingly power for so many years, that he -also might imitate it; replied, "By behaving justly towards all men and -all gods." And Carystius of Pergamus, in his Historical Commentaries, -says—"Cephisodorus the Theban relates that Polydorus the physician of -Teos used to live with Antipater; and that the king had a common kind -of coarse carpet worked in rings like a counterpane, on which he used -to recline; and brazen bowls and only a small number of cups; for that -he was a man fond of plain living and averse to luxury."</p> - -<div class="sidenote-left">PTOLEMY EUERGETES.</div> - -<p>72. But the story which we have of Tithonus represents him as a person -sleeping from daybreak to sunset, so that his appetites scarcely -awakened him by evening. On which account he was said to sleep with -Aurora, because he was so wholly enslaved by his appetites. And as he -was at a later period of life prevented from indulging them by old -age, and being wholly dependent on them.... And Melanthius, stretching -out his neck, was choked by his enjoyments, being a greater glutton -than the Melanthius of Ulysses. And many other men have destroyed -their bodily strength entirely by their unreasonable indulgence; and -some have become inordinately fat; and others have become stupid -and insensible by reason of their inordinate luxury. Accordingly, -Nymphis of Heraclea, in the second book of his History - -<span class="pagenum">[Pg 879]</span> - -of Heraclea, says—"Dionysius the son of Clearchus, who was the -first tyrant of Heraclea, and who was himself afterwards tyrant of -his country, grew enormously fat without perceiving it, owing to his -luxury and to his daily gluttony; so that on account of his obesity he -was constantly oppressed by a difficulty of breathing and a feeling -of suffocation. On which account his physicians ordered thin needles -of an exceedingly great length to be made, to be run into his sides -and chest whenever he fell into a deeper sleep than usual. And up to a -certain point his flesh was so callous by reason of the fat, that it -never felt the needles; but if ever they touched a part that was not so -overloaded, then he felt them, and was awakened by them. And he used -to give answers to people who came to him, holding a chest in front of -his body so as to conceal all the rest of his person, and leave only -his face visible; and in this condition he conversed with those who -came to him." And Menander also, who was a person as little given to -evil-speaking as possible, mentions him in his Fishermen, introducing -some exiles from Heraclea as saying—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">For a fat pig was lying on his face;</div> - </div> - </div> - </div> -</div> - - -<p>and in another place he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">He gave himself to luxury so wholly,</div> - <div class="verse">That he could not last long to practise it;</div> - </div> - </div> - </div> -</div> - - -<p>and again he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Forming desires for myself, this death</div> - <div class="verse">Does seem the only happy one,—to grow</div> - <div class="verse">Fat in my heart and stomach, and so lie</div> - <div class="verse">Flat on my back, and never say a word,</div> - <div class="verse">Drawing my breath high up, eating my fill,</div> - <div class="verse">And saying, "Here I waste away with pleasure."</div> - </div> - </div> - </div> -</div> - - -<p>And he died when he was fifty-five years of age, of which he had -been tyrant thirty-three,—being superior to all the tyrants who had -preceded him in gentleness and humanity.</p> - -<p>73. And Ptolemy the Seventh, king of Egypt, was a man of this sort, the -same who caused himself to be styled Euergetes,<a name="FNanchor_9" id="FNanchor_9"></a><a href="#Footnote_9" class="fnanchor">[9]</a> -but who was called Cacergetes by the Alexandrians. Accordingly, -Posidonius the Stoic, who went with Scipio Africanus when he was sent -to Alexandria, and who there saw this Ptolemy, writes thus, in the -seventh book of his History,—"But owing to his luxury his whole -body was eaten up with fat, and with the greatness of his belly, which - -<span class="pagenum">[Pg 880]</span> - -was so large that no one could put his arms all round it; and he wore -over it a tunic which reached down to his feet, having sleeves which -reached to his wrists, and he never by any chance walked out except on -this occasion of Scipio's visit." And that this king was not averse -to luxury, he tells us when he speaks of himself, relating, in the -eighth book of his Commentaries, how he was priest of Apollo at Cyrene, -and how he gave a banquet to those who had been priests before him; -writing thus:—"The Artemitia is the great festival of Cyrene, on which -occasion the priest of Apollo (and that office is one which lasts a -year) gives a banquet to all those who have been his predecessors in -the office; and he sets before each of them a separate dish. And this -dish is an earthenware vessel, holding about twenty artabæ,<a name="FNanchor_10" id="FNanchor_10"></a><a href="#Footnote_10" class="fnanchor">[10]</a> -in which there are many kinds of game elaborately dressed, and many -kinds of bread, and of tame birds, and of sea-fish, and also many -species of foreign preserved meats and pickled fish. And very often -some people also furnish them with a handsome youth as an attendant. -But we ourselves omitted all this, and instead we furnished them with -cups of solid silver, each being of as much value as all the things -which we have just enumerated put together; and also we presented each -man with a horse properly harnessed, and a groom, and gilt trappings; -and we invited each man to mount his horse and ride him home."</p> - -<p>His son Alexander also became exceedingly fat, the one, I mean, who -put his mother to death who had been his partner in the kingdom. -Accordingly Posidonius, in the forty-seventh book of his History, -mentions him in the following terms:—"But the king of Egypt being -detested by the multitude, but flattered by the people whom he had -about him, and living in great luxury, was not able even to walk, -unless he went leaning on two friends; but for all that he would, at -his banquets, leap off from a high couch, and dance bare-foot with more -vigour than even those who made dancing their profession."</p> - -<div class="sidenote-left">THE LACEDÆMONIANS.</div> - -<p>74. And Agatharchides, in the sixteenth book of his History of Europe, -says that Magas, who was king of Cyrene for fifty years, and who never -had any wars, but spent all his -time in luxury, became, towards the end of his life, so - -<span class="pagenum">[Pg 881]</span> - -immensely bulky and burdensome to himself, that he was at last actually -choked by his fat, from the inactivity of his body, and the enormous -quantity of food which he consumed. But among the Lacedæmonians, the -same man relates, in his twenty-seventh book, that it is thought a -proof of no ordinary infamy if any one is of an unmanly appearance, -or if any one appears at all inclined to have a large belly; as the -young men are exhibited naked before the ephori every ten days. And the -ephori used every day to take notice both of the clothes and bedding -of the young men; and very properly. For the cooks at Lacedæmon were -employed solely on dressing meat plainly, and on nothing else. And in -his twenty-seventh book, Agatharchides says that the Lacedæmonians -brought Nauclides, the son of Polybiades, who was enormously fat in -his body, and who had become of a vast size through luxury, into -the middle of the assembly; and then, after Lysander had publicly -reproached him as an effeminate voluptuary, they nearly banished him -from the city, and threatened him that they would certainly do so -if he did not reform his life; on which occasion Lysander said that -Agesilaus also, when he was in the country near the Hellespont, making -war against the barbarians, seeing the Asiatics very expensively -clothed, but utterly useless in their bodies, ordered all who were -taken prisoners, to be stripped naked and sold by the auctioneer; and -after that he ordered their clothes to be sold without them; in order -that the allies, knowing that they had to fight for a great prize, -and against very contemptible men, might advance with greater spirit -against their enemies. And Python the orator, of Byzantium, as Leon, -his fellow-citizen, relates, was enormously fat; and once, when the -Byzantians were divided against one another in seditious quarrels, he, -exhorting his fellow-citizens to unanimity, said—"You see, my friends, -what a size my body is; but I have a wife who is much fatter than I am; -now, when we are both agreed, one small bed is large enough for both of -us; but when we quarrel, the whole house is not big enough for us."</p> - -<p>75. How much better, then, is it, my good friend Timocrates, to be -poor and thinner than even those men whom Hermippus mentions in his -Cercopes, than to be enormously rich, and like that whale of Tanagra, -as the before-mentioned men were! But Hermippus uses the following -language, addressing Bacchus on the present occasion—</p> - -<p><span class="pagenum">[Pg 882]</span></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">For poor men now to sacrifice to you</div> - <div class="verse">But maim'd and crippled oxen; thinner far</div> - <div class="verse">Than e'en Thoumantis or Leotrophides.</div> - </div> - </div> - </div> -</div> - -<p>And Aristophanes, in his Gerytades, gives a list of the following -people as very thin, who, he says, were sent as ambassadors by the -poets on earth down to hell to the poets there, and his words are—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> And who is this who dares to pierce the gates</div> - <div class="verse indent-3">Of lurid darkness, and the realms o' the dead?</div> - <div class="verse indent-4"><i>B.</i> We're by unanimous agreement chosen,</div> - <div class="verse indent-3">(Making the choice in solemn convocation,)</div> - <div class="verse indent-3">One man from each department of our art,</div> - <div class="verse indent-3">Who were well known to be frequenters of the Shades,</div> - <div class="verse indent-3">As often voluntarily going thither.</div> - <div class="verse indent-4"><i>A.</i> Are there among you any men who thus</div> - <div class="verse indent-3">Frequent the realms of Pluto?</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 11.5em;"> Aye, by Jove,</span></div> - <div class="verse indent-3">And plenty; just as there are men who go</div> - <div class="verse indent-3">To Thrace and then come back again. You know</div> - <div class="verse indent-3">The whole case now.</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 8em;"> And what may be their names?</span></div> - <div class="verse indent-3">First, there's Sannyrion, the comic poet;</div> - <div class="verse indent-3">Then, of the tragic chori, Melitus;</div> - <div class="verse indent-3">And of the Cyclic bards, Cinesias.</div> - </div> - </div> - </div> -</div> - -<p>And presently afterwards he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">On what slight hopes did you then all rely!</div> - <div class="verse">For if a fit of diarrhœa came</div> - <div class="verse">Upon these men, they'd all be carried off.</div> - </div> - </div> - </div> -</div> - -<p>And Strattis also mentions Sannyrion, in his Men fond of Cold, saying—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The leathern aid of wise Sannyrion.</div> - </div> - </div> - </div> -</div> - -<p>And Sannyrion himself speaks of Melitus, in his play called Laughter, -speaking as follows—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Melitus, that carcase from Lenæum rising.</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">CINESIAS.</div> - -<p>76. And Cinesias was in reality an exceedingly tall and exceedingly -thin man; on whom Strattis wrote an entire play, calling him the -Phthian Achilles, because in his own poetry he was constantly using the -word φθιῶτα. And accordingly, he, playing on his appearance, -continually addresses him—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Φθιῶτ' Ἀχιλλεῦ. —</div> - </div> - </div> - </div> -</div> - -<p>But others, as, for instance, Aristophanes, often call him -φιλύρινος Κινησίας, because he took a plank of linden wood (φιλύρα), - -<span class="pagenum">[Pg 883]</span> - -and fastened it to his waist under his girdle, in order to -avoid stooping, because of his great height and extreme thinness. But -that Cinesias was a man of delicate health, and badly off in other -respects, we are told by Lysias the orator, in his oration inscribed, -"For Phanias accused of illegal Practices," in which he says that he, -having abandoned his regular profession, had taken to trumping up false -accusations against people, and to making money by such means. And that -he means the poet here, and no one else, is plain from the fact that he -shows also that he had been attacked by the comic poets for impiety. -And he also, in the oration itself, shows that he was a person of that -character. And the words of the orator are as follows:—"But I marvel -that you are not indignant at such a man as Cinesias coming forward -in aid of the laws, whom you all know to be the most impious of all -men, and the greatest violater of the laws that has ever existed. Is -not he the man who has committed such offences against the gods as all -other men think it shameful even to speak of, though you hear the comic -poets mention such actions of his every year? Did not Apollophanes, and -Mystalides, and Lysitheus feast with him, selecting one of the days on -which it was not lawful to hold a feast, giving themselves the name -of Cacodæmonistæ,<a name="FNanchor_11" id="FNanchor_11"></a><a href="#Footnote_11" class="fnanchor">[11]</a> -instead of Numeniastæ, a name indeed appropriate enough to their -fortunes? Nor, indeed, did it occur to them that they were really doing -what that name denotes; but they acted in this manner to show their -contempt for the gods and for our laws. And accordingly, each of those -men perished, as it was reasonable to expect that such men should.</p> - -<p>"But this man, with whom you are all acquainted, the gods have treated -in such a manner, that his very enemies would rather that he should -live than die, as an example to all other men, that they may see that -the immortal Gods do not postpone the punishment due to men who behave -insolently towards their Deity, so as to reserve it for their children; -but that they destroy the men themselves in a miserable manner, -inflicting on them greater and more terrible calamities and diseases -than on any other men whatever. For to die, or to be afflicted with -sickness in an ordinary manner, is the common lot of all of us; but - -<span class="pagenum">[Pg 884]</span> - -to be in such a condition as they are reduced to, and to -remain a long time in such a state, and to be dying every day, and yet -not be able to end one's life, is a punishment allotted to men who act -as this man has acted, in defiance of all human and divine law." And -this orator used this language respecting Cinesias.</p> - -<p>77. Philetas also, the Coan poet, was a very thin man; so that, by -reason of the leanness of his body, he used to wear balls made of lead -fastened to his feet, to prevent himself from being blown over by the -wind. And Polemo, surnamed Periegetes, in his treatise on Wonderful -People and Things, says that Archestratus the soothsayer, being taken -prisoner by the enemy, and being put into the scale, was found to -weigh only one obol, so very thin was he. The same man also relates -that Panaretus never had occasion to consult a physician, but that he -used to be a pupil of Arcesilaus the philosopher; and that he was a -companion of Ptolemy Euergetes, receiving from him a salary of twelve -talents every year. And he was the thinnest of men, though he never had -any illness all his life.</p> - -<p>But Metrodorus the Scepsian, in the second book of his treatise on -the Art of Training, says that Hipponax the poet was not only very -diminutive in person, but also very thin; and that he, nevertheless, -was so strong in his sinews, that, among other feats of strength, he -could throw an empty oil cruise an extraordinary distance, although -light bodies are not easy to be propelled violently, because they -cannot cut the air so well. Philippides, also, was extremely thin, -against whom there is an oration extant of Hyperides the orator, who -says that he was one of those men who governed the state. And he -was very insignificant in appearance by reason of his thinness, as -Hyperides has related. And Alexis, in his Thesprotians, said—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">O Mercury, sent by the gods above,</div> - <div class="verse">You who've obtained Philippides by lot;</div> - <div class="verse">And you, too, eye of darkly-robed night.</div> - </div> - </div> - </div> -</div> - -<p>And Aristophon, in his play called Plato, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> I will within these three days make this man</div> - <div class="verse indent-3">Thinner than e'en Philippides.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 11.5em;"> How so?</span></div> - <div class="verse indent-3">Can you kill men in such a very short time?</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 885]</span></p> - -<div class="sidenote-left">ANOINTING.</div> - -<p>And Menander, in his Passion, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">If hunger should attack your well-shaped person,</div> - <div class="verse">'Twould make you thinner than Philippides.</div> - </div> - </div> - </div> -</div> - -<p>And the word πεφιλιππιδῶσθαι was used for being extremely -thin, as we find in Alexis; who, in his Women taking Mandragora, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> You must be ill. You are, by Jove, the very</div> - <div class="verse indent-3">Leanest of sparrows—a complete Philippides (πεφιλιππίδωσαι).</div> - <div class="verse indent-4"><i>B.</i> Don't tell me such strange things: I'm all but dead;</div> - <div class="verse indent-4"><i>A.</i> I pity your sad case.</div> - </div> - </div> - </div> -</div> - -<p>At all events, it is much better to look like that, than to be like the -man of whom Antiphanes in his Æolus says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">This man then, such a sot and glutton is he,</div> - <div class="verse">And so enormous is his size of body,</div> - <div class="verse">Is called by all his countrymen the Bladder.</div> - </div> - </div> - </div> -</div> - -<p>And Heraclides of Pontus, in his treatise on Pleasure, says that Dinias -the perfumer gave himself up to love because of his luxury, and spent a -vast sum of money on it; and when, at last, he failed in his desires, -out of grief he mutilated himself, his unbridled luxury bringing him -into this trouble.</p> - -<p>78. But it was the fashion at Athens to anoint even the feet of those -men who were very luxurious with ointment, a custom which Cephisodorus -alludes to in his Trophonius—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Then to anoint my body go and buy</div> - <div class="verse">Essence of lilies, and of roses too,</div> - <div class="verse">I beg you, Xanthias; and also buy</div> - <div class="verse">For my poor feet some baccaris.</div> - </div> - </div> - </div> -</div> - -<p>And Eubulus, in his Sphingocarion, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">* - * - * - *</div> - <div class="verse">. . . . Lying full softly in a bed-chamber;</div> - <div class="verse">Around him were most delicate cloaks, well suited</div> - <div class="verse">For tender maidens, soft, voluptuous;</div> - <div class="verse">Such as those are, who well perfumed and fragrant</div> - <div class="verse">With amaracine oils, do rub my feet.</div> - </div> - </div> - </div> -</div> - -<p>But the author of the Procris gives an account of what care ought to be -taken of Procris's dog, speaking of a dog as if he were a man—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> Strew, then, soft carpets underneath the dog,</div> - <div class="verse indent-3">And place beneath cloths of Milesian wool;</div> - <div class="verse indent-3">And put above them all a purple rug.</div> - <div class="verse indent-4"><i>B.</i> Phœbus Apollo!</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 6em;"> Then in goose's milk</span></div> - <div class="verse indent-3">Soak him some groats.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 8.75em;"> O mighty Hercules!</span></div> - <div class="verse indent-4"><i>A.</i> And with Megallian oils anoint his feet.</div> - </div> - </div> - </div> -</div> - - -<p><span class="pagenum">[Pg 886]</span></p> - -<p>And Antiphanes, in his Alcestis, represents some one as anointing his -feet with oil; but in his Mendicant Priest of Cybele, he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">He bade the damsel take some choice perfumes</div> - <div class="verse">From the altar of the goddess, and then, first,</div> - <div class="verse">Anoint his feet with it, and then his knees:</div> - <div class="verse">But the first moment that the girl did touch</div> - <div class="verse">His feet, he leaped up.</div> - </div> - </div> - </div> -</div> - -<p>And in his Zacynthus he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Have I not, then, a right to be fond of women,</div> - <div class="verse">And to regard them all with tender love,</div> - <div class="verse">For is it not a sweet and noble thing</div> - <div class="verse">To be treated just as you are; and to have</div> - <div class="verse">One's feet anointed by fair delicate hands?</div> - </div> - </div> - </div> -</div> - -<p>And in his Thoricians he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">He bathes completely—but what is't he does?</div> - <div class="verse">He bathes his hands and feet, and well anoints them</div> - <div class="verse">With perfume from a gold and ample ewer.</div> - <div class="verse">And with a purple dye he smears his jaws</div> - <div class="verse">And bosom; and his arms with oil of thyme;</div> - <div class="verse">His eyebrows and his hair with marjoram;</div> - <div class="verse">His knees and neck with essence of wild ivy.</div> - </div> - </div> - </div> -</div> - -<p>And Anaxandrides, in his Protesilaus, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Ointment from Peron, which this fellow sold</div> - <div class="verse">But yesterday to Melanopus here,</div> - <div class="verse">A costly bargain fresh from Egypt, which</div> - <div class="verse">Anoints to-day Callistratus's feet.</div> - </div> - </div> - </div> -</div> - -<p>And Teleclides, in his Prytanes, alludes to the lives of the citizens, -even in the time of Themistocles, as having been very much devoted to -luxury. And Cratinus in his Chirones, speaking of the luxury of the -former generations, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">There was a scent of delicate thyme besides,</div> - <div class="verse">And roses too, and lilies by my ear;</div> - <div class="verse">And in my hands I held an apple, and</div> - <div class="verse">A staff, and thus I did harangue the people.</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">VENUS CALLIPYGE.</div> - -<p>79. And Clearchus the Solensian, in his treatise on Love Matters, -says—"Why is it that we carry in our hands flowers, and apples, and -things of that sort? Is it that by our delight in these things nature -points out those of us who have a desire for all kinds of beauty? Is -it, therefore, as a kind of specimen of beauty that men carry beautiful -things in their hands, and take delight in them? Or do they carry -them about for two objects? For by these means the beginning -of good fortune, and an indication of one's wishes, is to a - -<span class="pagenum">[Pg 887]</span> - -certain extent secured; to those who are asked for them, by their -being addressed, and to those who give them, because they give an -intimation beforehand, that they must give of their beauty in exchange. -For a request for beautiful flowers and fruits, intimates that those -who receive them are prepared to give in return the beauty of their -persons. Perhaps also people are fond of those things, and carry -them about them in order to comfort and mitigate the vexation which -arises from the neglect or absence of those whom they love. For by -the presence of these agreeable objects, the desire for those persons -whom we love is blunted; unless, indeed, we may rather say that it is -for the sake of personal ornament that people carry those things, and -take delight in them, just as they wear anything else which tends to -ornament. For not only those people who are crowned with flowers, but -those also who carry them in their hands, find their whole appearance -is improved by them. Perhaps also, people carry them simply because -of their love for any beautiful object. For the love of beautiful -objects shows that we are inclined to be fond of the productions of the -seasons.</p> - -<p>For the face of spring and autumn is really beautiful, when looked at -in their flowers and fruits. And all persons who are in love, being -made, as it were, luxurious by their passion, and inclined to admire -beauty, are softened by the sight of beauty of any sort. For it is -something natural that people who fancy that they themselves are -beautiful and elegant, should be fond of flowers; on which account the -companions of Proserpine are represented as gathering flowers. And -Sappho says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I saw a lovely maiden gathering flowers.</div> - </div> - </div> - </div> -</div> - -<p>80. But in former times men were so devoted to luxury, that they -dedicated a temple to Venus Callipyge on this account. A certain -countryman had two beautiful daughters; and they once, contending with -one another, went into the public roads, disputing as they went, which -had the most beautiful buttocks. And as a young man was passing, who -had an aged father, they showed themselves to him also. And he, when -he had seen both, decided in favour of the elder; and falling in love -with her, he returned into the city and fell ill, and took to his bed, -and related what had happened to his brother, who was younger than he; -and he also, going into the fields and seeing the damsels himself, - -<span class="pagenum">[Pg 888]</span> - -fell in love with the other. Accordingly, their father, when with all -his exhortations he could not persuade his sons to think of a higher -marriage, brings these damsels to them out of the fields, having -persuaded their father to give them to him, and marries them to his -sons. And they were always called the καλλίπνγοι; as Cercidas -of Megalopolis says in his Iambics, in the following line—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">There was a pair of καλλίπνγοι women</div> - <div class="verse">At Syracuse.</div> - </div> - </div> - </div> -</div> - -<p>So they, having now become rich women, built a temple to Venus, calling -the goddess καλλίπνγος, as Archelaus also relates in his -Iambics.</p> - -<p>And that the luxury of madness is exceedingly great is very pleasantly -argued by Heraclides of Pontus, in his treatise on Pleasure, where -he says—"Thrasylaus the Æxonensian, the son of Pythodorus, was once -afflicted with such violent madness, that he thought that all the -vessels which came to the Piræus belonged to him. And he entered them -in his books as such; and sent them away, and regulated their affairs -in his mind, and when they returned to port he received them with great -joy, as a man might be expected to who was master of so much wealth. -And when any were lost, he never inquired about them, but he rejoiced -in all that arrived safe; and so he lived with great pleasure. But when -his brother Crito returned from Sicily, and took him and put him into -the hands of a doctor, and cured him of his madness, he himself related -his madness, and said that he had never been happier in his life; for -that he never felt any grief, but that the quantity of pleasure which -he experienced was something unspeakable."</p> - -<hr class="r15" /> - -<div class="topspace1"></div> -<div class="footnotes"> -<blockquote> - -<p class="footnote"><span class="smcap"><b>Footnotes.</b></span></p> - -<div class="footnote"> -<p><a name="Footnote_1" id="Footnote_1"></a><a href="#FNanchor_1"><span class="label">[1]</span></a> -This is a blunder of Athenæus. Mars does not say this, but it is the -observation made by the gods to each other.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Ὧδε δέ τις εἴπεσκε ἰδὼν ἐς πλήσιον ἄλλον. Odys. viii. 328.</div> - </div> - </div> - </div> -</div> -</div> - -<div class="footnote"> -<p><a name="Footnote_2" id="Footnote_2"></a><a href="#FNanchor_2"><span class="label">[2]</span></a> -From κείρω, to cut and dress the hair.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_3" id="Footnote_3"></a><a href="#FNanchor_3"><span class="label">[3]</span></a> -Κόλαξ, a flatterer.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_4" id="Footnote_4"></a><a href="#FNanchor_4"><span class="label">[4]</span></a> -Πορφύρεος is a common epithet of death in Homer. Liddell and Scott -say—"The first notion of πορφύρεος was probably of the troubled -sea, υ. πορφύρω,"—and refer the use of it in this passage to the -colour of the blood, unless it be = μέλας θάνατος.</p> - -</div> - -<div class="footnote"> -<p><a name="Footnote_5" id="Footnote_5"></a><a href="#FNanchor_5"><span class="label">[5]</span></a> -The modern Palermo.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_6" id="Footnote_6"></a><a href="#FNanchor_6"><span class="label">[6]</span></a> -Iliad. i. 225.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_7" id="Footnote_7"></a><a href="#FNanchor_7"><span class="label">[7]</span></a> -Odyss. ii. 418.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_8" id="Footnote_8"></a><a href="#FNanchor_8"><span class="label">[8]</span></a> -Soph. Ant. 1169.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_9" id="Footnote_9"></a><a href="#FNanchor_9"><span class="label">[9]</span></a> -Εὐεργέτης, from εὖ, well; Κακεργέτης, from κακῶς, ill; and ἔργον, a work.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_10" id="Footnote_10"></a><a -href="#FNanchor_10"><span class="label">[10]</span></a> The artabe was -equivalent to the Greek medimnus, which was a measure holding about twelve gallons.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_11" id="Footnote_11"></a><a href="#FNanchor_11"><span class="label">[11]</span></a> -Cacodæmonistæ, from κακὸς, bad, and δαίμων, a deity. -Numeniastæ, from Νουμήνια, the Feast of the New Moon.</p> -</div> - -</blockquote> -</div> - -<div class="topspace1"></div> - -<hr class="chap" /> - -<h2 class="nobreak"><a name="BOOK_XIII" id="BOOK_XIII"></a>BOOK XIII.</h2> - -<div class="sidenote-left">LACEDÆMONIAN MARRIAGES.</div> - -<p>1. <span class="smcap">Antiphanes</span> the comic writer, my friend Timocrates, when he was -reading one of his own comedies to Alexander the king, and when it was -plain that the king did not think much of it, said to him, "The fact -is, O king, that a man who is to appreciate this play, ought to have -often supped at picnic feasts, and must have often borne and inflicted - -<span class="pagenum">[Pg 889]</span> - -blows in the cause of courtesans," as Lycophron the Chalcidian relates -in his treatise on Comedy. And accordingly we, who are now about to -set out a discussion on amatory matters, (for there was a good deal of -conversation about married women and about courtesans,) saying what we -have to say to people who understand the subject, invoking the Muse -Erato to be so good as to impress anew on our memory that amatory -catalogue, will make our commencement from this point—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Come now, O Erato, and tell me truly</div> - </div> - </div> - </div> -</div> - -<p>what it was that was said by the different guests about love and about -amatory matters.</p> - -<p>2. For our admirable host, praising the married women, said that -Hermippus stated in his book about lawgivers, that at Lacedæmon all the -damsels used to be shut up in a dark room, while a number of unmarried -young men were shut up with them; and whichever girl each of the young -men caught hold of he led away as his wife, without a dowry. On which -account they punished Lysander, because he left his former wife, and -wished to marry another who was by far more beautiful. But Clearchus -the Solensian, in his treatise on Proverbs, says,—"In Lacedæmon the -women, on a certain festival, drag the unmarried men to an altar, and -then buffet them; in order that, for the purpose of avoiding the insult -of such treatment, they may become more affectionate, and in due season -may turn their thoughts to marriage. But at Athens, Cecrops was the -first person who married a man to one wife only, when before his time -connexions had taken place at random, and men had had their wives in -common. On which account it was, as some people state, that Cecrops was -called διφυὴς,<a name="FNanchor_12" id="FNanchor_12"></a><a href="#Footnote_12" class="fnanchor">[12]</a> -because before his time people did not know who their fathers were, by -reason of the numbers of men who might have been so."</p> - -<p>And beginning in this manner, one might fairly blame those who -attributed to Socrates two wives, Xanthippe and Myrto, the daughter of -Aristides; not of that Aristides who was surnamed the Just, (for the -time does not agree,) but of his descendant in the third generation. -And the men who made this statement are Callisthenes, and Demetrius -Phalereus, and Satyrus the Peripatetic, and Aristoxenus; who were -preceded in it by Aristotle, who relates the same story in his - -<span class="pagenum">[Pg 890]</span> - -treatise on Nobleness of Birth. Unless perhaps this licence was allowed -by a decree at that time on account of the scarcity of men, so that any -one who pleased might have two wives; to which it must be owing that -the comic poets make no mention of this fact, though they very often -mention Socrates. And Hieronymus of Rhodes has cited the decree about -wives; which I will send to you, since I have the book. But Panætius -the Rhodian has contradicted those who make this statement about the -wives of Socrates.</p> - -<div class="sidenote-left">HERCULES.</div> - -<p>3. But among the Persians the queen tolerates the king's having a -number of concubines, because there the king rules his wife like her -master; and also because the queen, as Dinon states in his history -of Persia, receives a great deal of respect from the concubines. At -all events they offer her adoration. And Priam, too, had a great many -women, and Hecuba was not indignant. Accordingly, Priam says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Yet what a race! ere Greece to Ilion came,</div> - <div class="verse">The pledge of many a loved and loving dame.</div> - <div class="verse">Nineteen one mother bore—dead, all are dead!<a name="FNanchor_13" id="FNanchor_13"></a><a href="#Footnote_13" class="fnanchor">[13]</a></div> - </div> - </div> - </div> -</div> - -<p>But among the Greeks, the mother of Phœnix does not tolerate the -concubine of Amyntor. And Medea, although well acquainted with the -fashion, as one well established among the barbarians, refuses to -tolerate the marriage of Glauce, having been forsooth already initiated -in better and Greek habits. And Clytæmnestra, being exceedingly -indignant at a similar provocation, slays Cassandra with Agamemnon -himself, whom the monarch brought with him into Greece, having given -in to the fashion of barbarian marriages. "And a man may wonder," -says Aristotle, "that Homer has nowhere in the Iliad represented any -concubine as living with Menelaus, though he has given wives to every -one else. And accordingly, in Homer, even old men sleep with women, -such as Nestor and Phœnix. For these men were not worn out or disabled -in the time of their youth, either by intoxication, or by too much -indulgence in love; or by any weakness of digestion engendered by -gluttony; so that it was natural for them to be still vigorous in old -age. The king of Sparta, then, appears to have too much respect for -his wedded wife Helena, on whose account he collected all the Grecian -army; and on this account he keeps aloof from any - -<span class="pagenum">[Pg 891]</span> - -other connexion. But Agamemnon is reproached by Thersites, as a man -with many wives—</p> - -<p>'Tis thine, whate'er the warrior's breast inflames, The golden spoil, -and thine the lovely dames; With all the wealth our wars and blood -bestow, Thy tents are crowded and thy chests o'erflow.<a name="FNanchor_14" id="FNanchor_14"></a><a href="#Footnote_14" class="fnanchor">[14]</a></p> - -<p>"But it is not natural," says Aristotle, "to suppose that all that -multitude of female slaves were given to him as concubines, but only -as prizes; since he also provided himself with a great quantity of -wine,—but not for the purpose of getting drunk himself."</p> - -<p>4. But Hercules is the man who appears to have had more wives than -any one else, for he was very much addicted to women; and he had -them in turn, like a soldier, and a man employed at different times -in different countries. And by them he had also a great multitude of -children. For, in one week, as Herodorus relates, he relieved the fifty -daughters of Thestias of their virginity. Ægeus also was a man of many -wives. For, first of all he married the daughter of Hoples, and after -her he married one of the daughters of Chalcodous, and giving both of -them to his friends, he cohabited with a great many without marriage. -Afterwards he took Æthra, the daughter of Pittheus; after her he took -Medea. And Theseus, having attempted to ravish Helen, after that -carried off Ariadne. Accordingly Istrus, in the fourteenth book of his -History of the Affairs of Athens, giving a catalogue of those women who -became the wives of Theseus, says that some of them became so out of -love, and that some were carried off by force, and some were married in -legal marriage. Now by force were ravished Helen, Ariadne, Hippolyta, -and the daughters of Cercyon and Sinis; and he legally married Melibœa, -the mother of Ajax. And Hesiod says that he married also Hippe and -Ægle; on account of whom he broke the oaths which he had sworn to -Ariadne, as Cercops tells us. And Pherecydes adds Pherebœa. And before -ravishing Helen he had also carried off Anaxo from Troy; and after -Hippolyta he also had Phædra.</p> - -<p>5. And Philip the Macedonian did not take any women with him to his -wars, as Darius did, whose power was subverted by Alexander. For he - -<span class="pagenum">[Pg 892]</span> - -used to take about with him -three hundred and fifty concubines in all his wars; as Dicæearchus -relates in the third book of his Life in Greece. "But Philip," says -he, "was always marrying new wives in war time. For, in the twenty-two -years which he reigned, as Satyrus relates in his History of his Life, -having married Audata the Illyrian, he had by her a daughter named -Cynna; and he also married Phila, a sister of Derdas and Machatas. And -wishing to conciliate the nation of the Thessalians, he had children -by two Thessalian women; one of whom was Nicesipolis of Pheræ, who -brought him a daughter named Thessalonica; and the other was Philenora -of Larissa, by whom he had Aridæus. He also acquired the kingdom of -the Molossi, when he married Olympias, by whom he had Alexander and -Cleopatra. And when he subdued Thrace, there came to him Cithelas, the -king of the Thracians, bringing with him Meda his daughter, and many -presents: and having married her, he added her to Olympias. And after -all these, being violently in love, he married Cleopatra, the sister -of Hippostratus and niece of Attalus. And bringing her also home to -Olympias, he made all his life unquiet and troubled. For, as soon as -this marriage took place, Attalus said, 'Now, indeed, legitimate kings -shall be born, and not bastards.' And Alexander having heard this, -smote Attalus with a goblet which he had in his hand; and Attalus in -return struck him with his cup. And after that Olympias fled to the -Molossi; and Alexander fled to the Illyrians. And Cleopatra bore to -Philip a daughter who was named Europa."</p> - -<p>Euripides the poet, also, was much addicted to women: at all events -Hieronymus in his Historical Commentaries speaks as follows,—"When -some one told Sophocles that Euripides was a woman-hater, 'He may be,' -said he, 'in his tragedies, but in his bed he is very fond of women.'"</p> - -<p>6. But our married women are not such as Eubulus speaks of in his -Female Garland-sellers—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">By Jove, we are not painted with vermilion.</div> - <div class="verse">Nor with dark mulberry juice, as you are often:</div> - <div class="verse">And then, if in the summer you go out,</div> - <div class="verse">Two rivulets of dark discoloured hue</div> - <div class="verse">Flow from your eyes, and sweat drops from your jaws,</div> - <div class="verse">And makes a scarlet furrow down your neck;</div> - <div class="verse">And the light hair, which wantons o'er your face,</div> - <div class="verse">Seems grey, so thickly is it plastered over.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 893]</span></p> - -<div class="sidenote-left">RAPACITY OF COURTESANS.</div> - -<p>And Anaxilas, in his Neottis, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The man whoe'er has loved a courtesan,</div> - <div class="verse">Will say that no more lawless worthless race</div> - <div class="verse">Can anywhere be found: for what ferocious</div> - <div class="verse">Unsociable she-dragon, what Chimæra,</div> - <div class="verse">Though it breathe fire from its mouth, what Charybdis,</div> - <div class="verse">What three-headed Scylla, dog o' the sea,</div> - <div class="verse">Or hydra, sphinx, or raging lioness,</div> - <div class="verse">Or viper, or winged harpy (greedy race),</div> - <div class="verse">Could go beyond those most accursed harlots?</div> - <div class="verse">There is no monster greater. They alone</div> - <div class="verse">Surpass all other evils put together.</div> - <div class="verse">And let us now consider them in order:—</div> - <div class="verse">First there is Plangon; she, like a chimæra,</div> - <div class="verse">Scorches the wretched barbarians with fire;</div> - <div class="verse">One knight alone was found to rid the world of her,</div> - <div class="verse">Who, like a brave man, stole her furniture</div> - <div class="verse">And fled, and she despairing, disappear'd.</div> - <div class="verse">Then for Sinope's friends, may I not say</div> - <div class="verse">That 'tis a hydra they cohabit with?</div> - <div class="verse">For she is old: but near her age, and like her,</div> - <div class="verse">Greedy Gnathæna flaunts, a two-fold evil.</div> - <div class="verse">And as for Nannion, in what, I pray,</div> - <div class="verse">Does she from Scylla differ? Has she not</div> - <div class="verse">Already swallow'd up two lovers, and</div> - <div class="verse">Open'd her greedy jaws t' enfold a third?</div> - <div class="verse">But he with prosp'rous oar escaped the gulf.</div> - <div class="verse">Then does not Phryne beat Charybdis hollow?</div> - <div class="verse">Who swallows the sea-captains, ship and all.</div> - <div class="verse">Is not Theano a mere Siren pluck'd?</div> - <div class="verse">Their face and voice are woman's, but their legs</div> - <div class="verse">Are feather'd like a blackbird's. Take the lot,</div> - <div class="verse">'Tis not too much to call them Theban Sphinxes.</div> - <div class="verse">For they speak nothing plain, but only riddles;</div> - <div class="verse">And in enigmas tell their victims how</div> - <div class="verse">They love and dote, and long to be caress'd.</div> - <div class="verse">"Would that I had a quadruped," says one,</div> - <div class="verse">That may serve for a bed or easy chair</div> - <div class="verse">"Would that I had a tripod"—"Or a biped,"</div> - <div class="verse">That is, a handmaid. And the hapless fool</div> - <div class="verse">Who understands these hints, like Œdipus,</div> - <div class="verse">If saved at all is saved against his will.</div> - <div class="verse">But they who do believe they're really loved</div> - <div class="verse">Are much elated, and raise their heads to heaven.</div> - <div class="verse">And in a word, of all the beasts on earth</div> - <div class="verse">The direst and most treacherous is a harlot.</div> - </div> - </div> - </div> -</div> - -<p>7. After Laurentius had said all this, Leonidas, finding fault with -the name of wife (γαμετὴ), quoted these verses out of the -Soothsayers of Alexis—</p> - -<p><span class="pagenum">[Pg 894]</span></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Oh wretched are we husbands, who have sold</div> - <div class="verse">All liberty of life, all luxury,</div> - <div class="verse">And live as slaves of women, not as freemen.</div> - <div class="verse">We say we have a dowry; do we not</div> - <div class="verse">Endure the penalty, full of female bile,</div> - <div class="verse">Compared to which the bile of man's pure honey?</div> - <div class="verse">For men, though injured, pardon: but the women</div> - <div class="verse">First injure us, and then reproach us more;</div> - <div class="verse">They rule those whom they should not; those they should</div> - <div class="verse">They constantly neglect. They falsely swear;</div> - <div class="verse">They have no single hardship, no disease;</div> - <div class="verse">And yet they are complaining without end.</div> - </div> - </div> - </div> -</div> - -<p>And Xenarchus, in his Sleep, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Are then the grasshoppers not happy, say you?</div> - <div class="verse">When they have wives who cannot speak a word.</div> - </div> - </div> - </div> -</div> - -<p>And Philetærus, in his Corinthiast, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">O Jupiter, how soft and bland an eye</div> - <div class="verse">The lady has! 'Tis not for nothing we</div> - <div class="verse">Behold the temple of Hetæra here;</div> - <div class="verse">But there is not one temple to a wife</div> - <div class="verse">Throughout the whole of Greece.</div> - </div> - </div> - </div> -</div> - -<p>And Amphis says in his Athamas—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Is not a courtesan much more good-humour'd</div> - <div class="verse">Than any wedded wife? No doubt she is,</div> - <div class="verse">And 'tis but natural; for she, by law,</div> - <div class="verse">Thinks she's a right to sulk and stay at home:</div> - <div class="verse">But well the other knows that 'tis her manners</div> - <div class="verse">By which alone she can retain her friends;</div> - <div class="verse">And if they fail, she must seek out some others.</div> - </div> - </div> - </div> -</div> - -<p>8. And Eubulus, in his Chrysille, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">May that man, fool as he is, who marries</div> - <div class="verse">A second wife, most miserably perish;</div> - <div class="verse">Him who weds one, I will not blame too much,</div> - <div class="verse">For he knew little of the ills he courted.</div> - <div class="verse">But well the widower had proved all</div> - <div class="verse">The ills which are in wedlock and in wives.</div> - </div> - </div> - </div> -</div> - -<p>And a little further on he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">O holy Jove, may I be quite undone,</div> - <div class="verse">If e'er I say a word against the women,</div> - <div class="verse">The choicest of all creatures. And suppose</div> - <div class="verse">Medea was a termagant,—what then?</div> - <div class="verse">Was not Penelope a noble creature?</div> - <div class="verse">If one should say, "Just think of Clytæmnestra,"</div> - <div class="verse">I meet him with Alcestis chaste and true.</div> - <div class="verse">Perhaps he'll turn and say no good of Phædra;</div> - <div class="verse">But think of virtuous . . . who? . . . Alas, alas!</div> - <div class="verse">I cannot recollect another good one,</div> - <div class="verse">Though I could still count bad ones up by scores.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 895]</span></p> - -<div class="sidenote-left">FOLLY OF MARRYING.</div> - -<p>And Aristophon, in his Callonides, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">May he be quite undone, he well deserves it,</div> - <div class="verse">Who dares to marry any second wife;</div> - <div class="verse">A man who marries once may be excused;</div> - <div class="verse">Not knowing what misfortune he was seeking.</div> - <div class="verse">But he who, once escaped, then tries another,</div> - <div class="verse">With his eyes open seeks for misery.</div> - </div> - </div> - </div> -</div> - -<p>And Antiphanes, in his Philopator, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> He's married now.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 7em;"> How say you? do you mean</span></div> - <div class="verse indent-3">He's really gone and married—when I left him,</div> - <div class="verse indent-3">Alive and well, possess'd of all his senses?</div> - </div> - </div> - </div> -</div> - -<p>And Menander, in his Woman carrying the Sacred Vessel of Minerva, or -the Female Flute-player, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> You will not marry if you're in your senses</div> - <div class="verse indent-3">When you have left this life. For I myself</div> - <div class="verse indent-3">Did marry; so I recommend you not to.</div> - <div class="verse indent-4"><i>B.</i> The matter is decided—the die is cast.</div> - <div class="verse indent-4"><i>A.</i> Go on then. I do wish you then well over it;</div> - <div class="verse indent-3">But you are taking arms, with no good reason,</div> - <div class="verse indent-3">Against a sea of troubles. In the waves</div> - <div class="verse indent-3">Of the deep Libyan or Ægean sea</div> - <div class="verse indent-3">Scarce three of thirty ships are lost or wreck'd;</div> - <div class="verse indent-3">But scarcely one poor husband 'scapes at all.</div> - </div> - </div> - </div> -</div> - -<p>And in his Woman Burnt he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Oh, may the man be totally undone</div> - <div class="verse">Who was the first to venture on a wife;</div> - <div class="verse">And then the next who follow'd his example;</div> - <div class="verse">And then the third, and fourth, and all who follow'd.</div> - </div> - </div> - </div> -</div> - -<p>And Carcinus the tragedian, in his Semele (which begins, "O nights"), -says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">O Jupiter, why need one waste one's words</div> - <div class="verse">In speaking ill of women? for what worse</div> - <div class="verse">Can he add, when he once has call'd them women?</div> - </div> - </div> - </div> -</div> - -<p>9. But, above all other cases, those who when advanced in years marry -young wives, do not perceive that they are running voluntarily into -danger, which every one else foresees plainly: and that, too, though -the Megarian poet<a name="FNanchor_15" id="FNanchor_15"></a><a href="#Footnote_15" class="fnanchor">[15]</a> -has given them this warning:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">A young wife suits not with an aged husband;</div> - <div class="verse indent2">For she will not obey the pilot's helm</div> - <div class="verse">Like a well-managed boat; nor can the anchor</div> - <div class="verse indent2">Hold her securely in her port, but oft</div> - -<span class="pagenum">[Pg 896]</span> - - <div class="verse">She breaks her chains and cables in the night,</div> - <div class="verse indent2">And headlong drives into another harbour.</div> - </div> - </div> - </div> -</div> - -<p>And Theophilus, in his Neoptolemus, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">A young wife does not suit an old man well;</div> - <div class="verse">For, like a crazy boat, she not at all</div> - <div class="verse">Answers the helm, but slips her cable off</div> - <div class="verse">By night, and in some other port is found.</div> - </div> - </div> - </div> -</div> - -<p>10. And I do not think that any of you are ignorant, my friends, that -the greatest wars have taken place on account of women:—the Trojan war -on account of Helen; the plague which took place in it was on account -of Chryseis; the anger of Achilles was excited about Briseis; and the -war called the Sacred War, on account of another wife (as Duris relates -in the second book of his History), who was a Theban by birth, by name -Theano, and who was carried off by some Phocian. And this war also -lasted ten years, and in the tenth year was brought to an end by the -cooperation of Philip; for by his aid the Thebans took Phocis.</p> - -<p>The war, also, which is called the Crissæan War (as Callisthenes -tells us in his account of the Sacred War), when the Crissæans made -war upon the Phocians, lasted ten years; and it was excited on this -account,—because the Crissæans carried off Megisto, the daughter of -Pelagon the Phocian, and the daughters of the Argives, as they were -returning from the Pythian temple: and in the tenth year Crissa was -taken. And whole families also have been ruined owing to women;—for -instance, that of Philip, the father of Alexander, was ruined on -account of his marriage with Cleopatra; and Hercules was ruined by his -marriage with Iole, the daughter of Eurytus; and Theseus on account -of his marriage with Phædra, the daughter of Minos; and Athamas on -account of his marriage with Themisto, the daughter of Hypseus; and -Jason on account of his marriage with Glauce, the daughter of Creon; -and Agamemnon on account of Cassandra. And the expedition of Cambyses -against Egypt (as Ctesias relates) took place on account of a woman; -for Cambyses, having heard that Egyptian women were far more amorous -than other women, sent to Amasis the king of the Egyptians, asking him -for one of his daughters in marriage. But he did not give him one of -his own daughters, thinking that she would not be honoured as a wife, -but only treated as a concubine; but he sent him Nitetis, the daughter -of Apries.</p> - -<p><span class="pagenum">[Pg 897]</span></p> - -<div class="sidenote-left">LOVE.</div> - -<p>And Apries had been deposed from the sovereignty of Egypt, because of -the defeats which had been received by him from the Cyreneans; and -afterwards he had been put to death by Amasis. Accordingly, Cambyses, -being much pleased with Nitetis, and being very violently in love -with her, learns the whole circumstances of the case from her; and -she entreated him to avenge the murder of Apries, and persuaded him -to make war upon the Egyptians. But Dinon, in his History of Persia, -and Lynceas of Naucratis, in the third book of his History of Egypt, -say that it was Cyrus to whom Nitetis was sent by Amasis; and that she -was the mother of Cambyses, who made this expedition against Egypt to -avenge the wrongs of his mother and her family. But Duris the Samian -says that the first war carried on by two women was that between -Olympias and Eurydice; in which Olympias advanced something in the -manner of a Bacchanalian, with drums beating; but Eurydice came forward -armed like a Macedonian soldier, having been already accustomed to war -and military habits at the court of Cynnane the Illyrian.</p> - -<p>11. Now, after this conversation, it seemed good to the philosophers -who were present to say something themselves about love and about -beauty: and so a great many philosophical sentiments were uttered; -among which, some quoted some of the songs of the dramatic philosopher, -Euripides,—some of which were these:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Love, who is wisdom's pupil gay,</div> - <div class="verse">To virtue often leads the way:</div> - <div class="verse">And this great god</div> - <div class="verse">Is of all others far the best for man;</div> - <div class="verse">For with his gentle nod</div> - <div class="verse">He bids them hope, and banishes all pain.</div> - <div class="verse">May I be ne'er mixed up with those who scorn</div> - <div class="verse">To own his power, and live forlorn,</div> - <div class="verse">Cherishing habits all uncouth.</div> - <div class="verse">I bid the youth</div> - <div class="verse">Of my dear country ne'er to flee from Love,</div> - <div class="verse">But welcome him, and willing subjects prove.<a name="FNanchor_16" id="FNanchor_16"></a><a href="#Footnote_16" class="fnanchor">[16]</a></div> - </div> - </div> - </div> -</div> - -<p>And some one else quoted from Pindar—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Let it be my fate always to love,</div> - <div class="verse">And to obey Love's will in proper season.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 898]</span></p> - -<p>And some one else added the following lines from Euripides—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But you, O mighty Love, of gods and men</div> - <div class="verse">The sovereign ruler, either bid what's fair</div> - <div class="verse">To seem no longer fair; or else bring aid</div> - <div class="verse">To hapless lovers whom you've caused to love,</div> - <div class="verse">And aid the labours you yourself have prompted.</div> - <div class="verse">If you do this, the gods will honour you;</div> - <div class="verse">But if you keep aloof, you will not even</div> - <div class="verse">Retain the gratitude which now they feel</div> - <div class="verse">For having learnt of you the way to love.<a name="FNanchor_17" id="FNanchor_17"></a><a href="#Footnote_17" class="fnanchor">[17]</a></div> - </div> - </div> - </div> -</div> - -<p>12. And Pontianus said that Zeno the Cittiæan thought that Love was the -God of Friendship and Liberty, and also that he was the great author of -concord among men; but that he had no other office. On which account, -he says in his Polity, that Love is a God, being one who cooperates -in securing the safety of the city. And the philosophers, also, who -preceded him considered Love a venerable Deity, removed from everything -discreditable: and this is plain from their having set up holy statues -in his honour in their Gymnasia, along with those of Mercury and -Hercules—the one of whom is the patron of eloquence, and the other -of valour. And when these are united, friendship and unanimity are -engendered; by means of which the most perfect liberty is secured to -those who excel in these practices. But the Athenians were so far -from thinking that Love presided over the gratification of the mere -sensual appetites, that, though the Academy was manifestly consecrated -to Minerva, they yet erected in that place also a statue of Love, and -sacrificed to it.</p> - -<div class="sidenote-left">LOVE.</div> - -<p>The Thespians also celebrate Erotidia, or festivals of Love, just as -the Athenians do Athenæa, or festivals of Minerva, and as the Eleans -celebrate the Olympian festivals, and the Rhodians the Halæan. And -in the public sacrifices, everywhere almost, Love is honoured. And -the Lacedæmonians offer sacrifices to Love before they go to battle, -thinking that safety and victory depend on the friendship of those who -stand side by side in the battle array. And the Cretans, in their line -of battle, adorn the handsomest of their citizens, and employ them to -offer sacrifices to Love on behalf of the state, as Sosicrates relates. -And the regiment among the Thebans which is called the Sacred Band, is -wholly composed of mutual lovers, indicating the majesty of the God, as -these men prefer a glorious death to a shameful and discreditable -life. But the Samians (as Erxias says, in his History of Colophon), -having consecrated a gymnasium to Love, called the festival which was -instituted in his honour the Eleutheria, or Feast of Liberty; and it -was owing to this God, too, that the Athenians obtained their freedom. -And the Pisistratidæ, after their banishment, were the first people -who ever endeavoured to throw discredit on the events which took place -through his influence.</p> - -<p>13. After this had been said, Plutarch cited the following passage from -the Phædrus of Alexis:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">As I was coming from Piræus lately,</div> - <div class="verse">In great perplexity and sad distress,</div> - <div class="verse">I fell to thoughts of deep philosophy.</div> - <div class="verse">And first I thought that all the painters seem</div> - <div class="verse">Ignorant of the real nature of Love;</div> - <div class="verse">And so do all the other artists too,</div> - <div class="verse">Whoe'er make statues of this deity:</div> - <div class="verse">For he is neither male nor female either;</div> - <div class="verse">Again, he is not God, nor yet is he man:</div> - <div class="verse">He is not foolish, nor yet is he wise;</div> - <div class="verse">But he's made up of all kinds of quality,</div> - <div class="verse">And underneath one form bears many natures.</div> - <div class="verse">His courage is a man's; his cowardice</div> - <div class="verse">A very woman's. Then his folly is</div> - <div class="verse">Pure madness, but his wisdom a philosopher's;</div> - <div class="verse">His vehemence is that of a wild beast,</div> - <div class="verse">But his endurance is like adamant;</div> - <div class="verse">His jealousy equals any other god's.</div> - <div class="verse">And I, indeed,—by all the gods I swear,—</div> - <div class="verse">Do not myself precisely understand him;</div> - <div class="verse">But still he much resembles my description,</div> - <div class="verse">Excepting in the name.</div> - </div> - </div> - </div> -</div> -<p>And Eubulus, or Ararus, in his Campylion, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">What man was he, what modeller or painter,</div> - <div class="verse">Who first did represent young Love as wing'd?</div> - <div class="verse">He was a man fit only to draw swallows.</div> - <div class="verse">Quite ignorant of the character of the god.</div> - <div class="verse">For he's not light, nor easy for a man</div> - <div class="verse">Who's once by him been master'd, to shake off;</div> - <div class="verse">But he's a heavy and tenacious master.</div> - <div class="verse">How, then, can he be spoken of as wing'd?</div> - <div class="verse">The man's a fool who such a thing could say.</div> - </div> - </div> - </div> -</div> - -<p>And Alexis, in his Man Lamenting, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">For this opinion is by all the Sophists</div> - <div class="verse">Embraced, that Love is not a winged god;</div> - -<span class="pagenum">[Pg 900]</span> - - <div class="verse">But that the winged parties are the lovers,</div> - <div class="verse">And that he falsely bears this imputation:</div> - <div class="verse">So that it is out of pure ignorance</div> - <div class="verse">That painters clothe this deity with wings.</div> - </div> - </div> - </div> -</div> - -<p>14. And Theophrastus, in his book on Love, says that Chæremon the -tragedian said in one of his plays, that—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">As wine adapts itself to the constitution</div> - <div class="verse">Of those who drink it, so likewise does Love</div> - <div class="verse">Who, when he's moderately worshipp'd,</div> - <div class="verse">Is mild and manageable; but if loosed</div> - <div class="verse">From moderation, then is fierce and troublesome. - </div></div> - </div> - </div> -</div> - -<p>On which account the same poet afterwards, distinguishing his powers -with some felicity, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">For he doth bend a double bow of beauty,</div> - <div class="verse">And sometimes men to fortune leads,</div> - <div class="verse">But sometimes overwhelms their lives</div> - <div class="verse">With trouble and confusion.<a name="FNanchor_18" id="FNanchor_18"></a><a href="#Footnote_18" class="fnanchor">[18]</a></div> - </div> - </div> - </div> -</div> - -<p>But the same poet also, in his play entitled The Wounded Man, speaks of -people in love in this manner:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Who would not say that those who love alone</div> - <div class="verse">Deserve to be consider'd living men?</div> - <div class="verse">For first of all they must be skilful soldiers,</div> - <div class="verse">And able to endure great toil of body,</div> - <div class="verse">And to stick close to th' objects of their love:</div> - <div class="verse">They must be active, and inventive too,</div> - <div class="verse">Eager, and fertile in expedients,</div> - <div class="verse">And prompt to see their way in difficulties.</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">LOVE.</div> - -<p>And Theophilus, in his Man fond of the Flute, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Who says that lovers are devoid of sense?</div> - <div class="verse">He is himself no better than a fool:</div> - <div class="verse">For if you take away from life its pleasures,</div> - <div class="verse">You leave it nothing but impending death.</div> - <div class="verse">And I myself am now indeed in love</div> - <div class="verse">With a fair maiden playing on the harp;</div> - -<span class="pagenum">[Pg 901]</span> - - <div class="verse">And tell me, pray, am I a fool for that?</div> - <div class="verse">She's fair, she's tall, she's skilful in her art;</div> - <div class="verse">And I'm more glad when I see her, than you</div> - <div class="verse">When you divide your salaries among you.</div> - </div> - </div> - </div> -</div> - -<p>But Aristophon, in his Pythagorean, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Now, is not Love deservedly cast out</div> - <div class="verse">From his place among the twelve immortal gods?</div> - <div class="verse">For he did sow the seeds of great confusion,</div> - <div class="verse">And quarrels dire, among that heavenly band,</div> - <div class="verse">When he was one of them. And, as he was</div> - <div class="verse">Bold and impertinent, they clipp'd his wings,</div> - <div class="verse">That he might never soar again to heaven;</div> - <div class="verse">And then they banished him to us below;</div> - <div class="verse">And for the wings which he did boast before,</div> - <div class="verse">Them they did give to Victory, a spoil</div> - <div class="verse">Well won, and splendid, from her enemy.</div> - </div> - </div> - </div> -</div> - -<p>Amphis, too, in his Dithyrambic, speaks thus of loving—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">What say'st thou?—dost thou think that all your words</div> - <div class="verse">Could e'er persuade me that that man's a lover</div> - <div class="verse">Who falls in love with a girl's manners only,</div> - <div class="verse">And never thinks what kind of face she's got?</div> - <div class="verse">I call him mad; nor can I e'er believe</div> - <div class="verse">That a poor man, who often sees a rich one,</div> - <div class="verse">Forbears to covet some of his great riches.</div> - </div> - </div> - </div> -</div> - -<p>But Alexis says in his Helena—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The man who falls in love with beauty's flower,</div> - <div class="verse">And taketh heed of nothing else, may be</div> - <div class="verse">A lover of pleasure, but not of his love;</div> - <div class="verse">And he does openly disparage Love,</div> - <div class="verse">And causes him to be suspect to others.</div> - </div> - </div> - </div> -</div> - -<p>15. Myrtilus, having cited these lines of Alexis, and then looking -round on the men who were partisans of the Stoic school, having first -recited the following passage out of the lambics of Hermeas the Curian—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Listen, you Stoiclings, traffickers in nonsense,</div> - <div class="verse">Punners on words,—gluttons, who by yourselves</div> - <div class="verse">Eat up the whole of what is in the dishes,</div> - <div class="verse">And give no single bit to a philosopher.</div> - <div class="verse">Besides, you are most clearly proved to do</div> - <div class="verse">All that is contrary to those professions</div> - <div class="verse">Which you so pompously parade abroad,</div> - <div class="verse">Hunting for beauty;—</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 902]</span></p> - -<p>went on to say,—And in this point alone you are imitators of the -master of your school, Zeno the Phœnician, who was always a slave to -the most infamous passions (as Antigonus the Carystian relates, in -his History of his Life); for you are always saying that "the proper -object of love is not the body, but the mind;" you who say at the same -time, that you ought to remain faithful to the objects of your love, -till they are eight-and-twenty years of age. And Ariston of Ceos, the -Peripatetic, appears to me to have said very well (in the second book -of his treatise on Likenesses connected with Love), to some Athenian -who was very tall for his age, and at the same time was boasting of his -beauty, (and his name was Dorus,) "It seems to me that one may very -well apply to you the line which Ulysses uttered when he met Dolon—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Great was thy aim, and mighty is the prize.<a name="FNanchor_19" id="FNanchor_19"></a><a href="#Footnote_19" class="fnanchor">[19]</a></div> - </div> - </div> - </div> -</div> - -<p>16. But Hegesander, in his Commentaries, says that all men love -seasoned dishes, but not plain meats, or plainly dressed fish. And -accordingly, when seasoned dishes are wanting, no one willingly -eats either meat or fish; nor does any one desire meat which is raw -and unseasoned. For anciently men used to love boys (as Aristophon -relates); on which account it came to pass that the objects of their -love were called παιδικά. And it was with truth (as Clearchus -says in the first book of his treatise on Love and the Affairs of Love) -that Lycophronides said—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">No boy, no maid with golden ornaments,</div> - <div class="verse">No woman with a deep and ample robe,</div> - <div class="verse">Is so much beautiful as modest; for</div> - <div class="verse">'Tis modesty that gives the bloom to beauty.</div> - </div> - </div> - </div> -</div> - -<p>And Aristotle said that lovers look at no other part of the objects of -their affection, but only at their eyes, in which modesty makes her -abode. And Sophocles somewhere represents Hippodamia as speaking of the -beauty of Pelops, and saying—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And in his eyes the charm which love compels</div> - <div class="verse">Shines forth a light, embellishing his face:</div> - <div class="verse">He glows himself, and he makes me glow too,</div> - <div class="verse">Measuring my eyes with his,—as any builder</div> - <div class="verse">Makes his work correspond to his careful rule.<a name="FNanchor_20" id="FNanchor_20"></a><a href="#Footnote_20" class="fnanchor">[20]</a></div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">LOVE.</div> - -<p>17. And Licymnius the Chian, saying that Somnus was in love with -Endymion, represents him as refusing to close the eyes of the youth -even when he is asleep; but the God sends his beloved object to sleep -with his eyelids still open, so that he may not for a single moment - -<span class="pagenum">[Pg 903]</span> - -be deprived of the pleasure of contemplating them. And his words are -these—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But Somnus much delighted</div> - <div class="verse">In the bright beams which shot from his eyes,</div> - <div class="verse">And lull'd the youth to sleep with unclosed lids.</div> - </div> - </div> - </div> -</div> - -<p>And Sappho says to a man who was admired above all measure for his -beauty, and who was accounted very handsome indeed—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Stand opposite, my love,</div> - <div class="verse">And open upon me</div> - <div class="verse">The beauteous grace which from your eyes doth flow.</div> - </div> - </div> - </div> -</div> - -<p>And what says Anacreon?—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Oh, boy, as maiden fair,</div> - <div class="verse">I fix my heart on you;</div> - <div class="verse">But you despise my prayer,</div> - <div class="verse">And little care that you do hold the reins</div> - <div class="verse">Which my soul's course incessantly do guide.<a name="FNanchor_21" id="FNanchor_21"></a><a href="#Footnote_21" class="fnanchor">[21]</a></div> - </div> - </div> - </div> -</div> - -<p>And the magnificent Pindar says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The man who gazes on the brilliant rays</div> - <div class="verse">Which shoot from th' eyes</div> - <div class="verse">Of beautiful Theoxenus, and yet can feel his heart</div> - <div class="verse">Unmoved within his breast, nor yields to love,</div> - <div class="verse">Must have a heart</div> - <div class="verse">Black, and composed of adamant or iron.<a name="FNanchor_22" id="FNanchor_22"></a><a href="#Footnote_22" class="fnanchor">[22]</a></div> - </div> - </div> - </div> -</div> - -<p>But the Cyclops of Philoxenus of Cythera, in love with Galatea, and -praising her beauty, and prophesying, as it were, his own blindness, -praises every part of her rather than mention her eyes, which he does -not; speaking thus:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse"><span style="margin-left: 12em;">O Galatea,</span></div> - <div class="verse">Nymph with the beauteous face and golden hair,</div> - <div class="verse">Whose voice the Graces tune,</div> - <div class="verse">True flower of love, my beauteous Galatea.</div> - </div> - </div> - </div> -</div> - -<p>But this is but a blind panegyric, and not at all to be compared with -the encomium of Ibycus:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Beauteous Euryalus, of all the Graces</div> - <div class="verse">The choicest branch,—object of love to all</div> - <div class="verse">The fair-hair'd maidens,—sure the soft-eyed goddess,</div> - <div class="verse">The Cyprian queen, and soft Persuasion</div> - <div class="verse">Combin'd to nourish you on beds of roses.</div> - </div> - </div> - </div> -</div> - -<p>And Phrynichus said of Troilus—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The light of love shines in his purple cheeks.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 904]</span></p> - -<p>18. But you prefer having all the objects of your love shaved and -hairless. And this custom of shaving the beard originated in the age of -Alexander, as Chrysippus tells us in the fourth book of his treatise on -The Beautiful and on Pleasure. And I think it will not be unseasonable -if I quote what he says; for he is an author of whom I am very fond, on -account of his great learning and his gentle good-humoured disposition. -And this is the language of the philosopher:—"The custom of shaving -the beard was introduced in the time of Alexander, for the people in -earlier times did not practise it; and Timotheus the flute-player used -to play on the flute having a very long beard. And at Athens they even -now remember that the man who first shaved his chin, (and he is not a -very ancient man indeed,) was given the surname of Κόρσης;<a name="FNanchor_23" id="FNanchor_23"></a><a href="#Footnote_23" class="fnanchor">[23]</a> -on which account Alexis says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Do you see any man whose beard has been</div> - <div class="verse">Removed by sharp pitch-plasters or by razors?</div> - <div class="verse">In one of these two ways he may be spoken of:</div> - <div class="verse">Either he seems to me to think of war,</div> - <div class="verse">And so to be rehearsing acts of fierce</div> - <div class="verse">Hostility against his beard and chin;</div> - <div class="verse">Or else he's some complaint of wealthy men.</div> - <div class="verse">For how, I pray you, do your beards annoy you?—</div> - <div class="verse">Beards by which best you may be known as men?</div> - <div class="verse">Unless, indeed, you're planning now some deed</div> - <div class="verse">Unworthy of the character of men.</div> - </div> - </div> - </div> -</div> - -<p>And Diogenes, when he saw some one once whose chin was smooth, said, -'I am afraid you think you have great ground to accuse nature, for -having made you a man and not a woman.' And once, when he saw another -man, riding a horse, who was shaved in the same manner, and perfumed -all over, and clothed, too, in a fashion corresponding to those -particulars, he said that he had often asked what a Ἱππόπορνος -was; and now he had found out. And at Rhodes, though there is a law -against shaving, still no one ever prosecutes another for doing so, -as the whole population is shaved. And at Byzantium, though there is -a penalty to which any barber is liable who is possessed of a razor, -still every one uses a razor none the less for that law." And this is -the statement of the admirable Chrysippus.</p> - -<div class="sidenote-left">BEAUTY.</div> - -<p>19. But that wise Zeno, as Antigonus the Carystian says, speaking, as -it should seem, almost prophetically of the lives and professed - -<span class="pagenum">[Pg 905]</span> - -discipline of your sect, said that "those who misunderstood and failed -rightly to enter into the spirit of his words, would become dirty and -ungentlemanlike-looking; just as those who adopted Aristippus's sect, -but perverted his precepts, became intemperate and shameless." And the -greater portion of you are such as that, men with contracted brows, and -dirty clothes, sordid not only in your dispositions, but also in your -appearance. For, wishing to assume the character of independence and -frugality, you are found at the gate of covetousness, living sordidly, -clothed in scanty cloaks, filling the soles of your shoes with nails, -and giving hard names to any one who uses the very smallest quantity -of perfume, or who is dressed in apparel which is at all delicate. But -men of your sect have no business to be attracted by money, or to lead -about the objects of their love with their beards shaved and smooth, -who follow you about the Lyceum—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Thin, starved philosophers, as dry as leather,</div> - </div> - </div> - </div> -</div> - -<p>as Antiphanes calls them.</p> - -<p>20. But I am a great admirer of beauty myself. For, in the contests -[at Athens] for the prize of manliness, they select the handsomest, -and give them the post of honour to bear the sacred vessels at the -festivals of the gods. And at Elis there is a contest as to beauty, and -the conqueror has the vessels of the goddess given to him to carry; -and the next handsomest has the ox to lead, and the third places the -sacrificial cakes on the head of the victim. But Heraclides Lembus -relates that in Sparta the handsomest man and the handsomest woman have -special honours conferred on them; and Sparta is famous for producing -the handsomest women in the world. On which account they tell a story -of king Archidamus, that when one wife was offered to him who was very -handsome, and another who was ugly but rich, and he chose the rich -one, the Ephori imposed a fine upon him, saying that he had preferred -begetting kinglings rather than kings for the Spartans. And Euripides -has said—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Her very mien is worthy of a kingdom.<a name="FNanchor_24" id="FNanchor_24"></a><a href="#Footnote_24" class="fnanchor">[24]</a></div> - </div> - </div> - </div> -</div> - -<p>And in Homer, the old men among the people marvelling at the beauty of -Helen, are represented as speaking thus to one another—</p> - -<p><span class="pagenum">[Pg 906]</span></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">They cried, "No wonder such celestial charms</div> - <div class="verse">For nine long years have set the world in arms;—</div> - <div class="verse">What winning graces! what majestic mien!</div> - <div class="verse">She moves a goddess, and she looks a queen."<a name="FNanchor_25" id="FNanchor_25"></a><a href="#Footnote_25" class="fnanchor">[25]</a></div> - </div> - </div> - </div> -</div> - -<p>And even Priam himself is moved at the beauty of the woman, though he -is in great distress. And also he admires Agamemnon for his beauty, and -uses the following language respecting him—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse"><span style="margin-left: 9em;">Say, what Greek is he</span></div> - <div class="verse">Around whose brow such martial graces shine,—</div> - <div class="verse">So tall, so awful, and almost divine?</div> - <div class="verse">Though some of larger stature tread the green,</div> - <div class="verse">None match his grandeur and exalted mien.<a name="FNanchor_26" id="FNanchor_26"></a><a href="#Footnote_26" class="fnanchor">[26]</a></div> - </div> - </div> - </div> -</div> - -<p>And many nations have made the handsomest men their kings on that -account. As even to this day that Æthiopian tribe called the Immortals -does; as Bion relates in his History of the Affairs of Æthiopia. For, -as it would seem, they consider beauty as the especial attribute of -kings. And goddesses have contended with one another respecting beauty; -and it was on account of his beauty that the gods carried off Ganymede -to be their cup-bearer—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The matchless Ganymede, divinely fair,</div> - <div class="verse">Whom Heaven, enamour'd, snatch'd to upper air.<a name="FNanchor_27" id="FNanchor_27"></a><a href="#Footnote_27" class="fnanchor">[27]</a></div> - </div> - </div> - </div> -</div> - -<p>And who are they whom the goddesses have carried off? are they not the -handsomest of men? And they cohabit with them; as Aurora does with -Cephalus and Clitus and Tithonus; and Ceres with Jason; and Venus with -Anchises and Adonis. And it was for the sake of beauty also that the -greatest of the gods entered through a roof under the form of gold, and -became a bull, and often transformed himself into a winged eagle, as he -did in the case of Ægina. And Socrates the philosopher, who despised -everything, was, for all that, subdued by the beauty of Alcibiades; as -also was the venerable Aristotle by the beauty of his pupil Phaselites. -And do not we too, even in the case of inanimate things, prefer what -is the most beautiful? The fashion, too, of Sparta is much praised, I -mean that of displaying their virgins naked to their guests; and in -the island of Chios it is a beautiful sight to go to the gymnasia and -the race-courses, and to see the young men wrestling naked with the -maidens, who are also naked.</p> - -<p><span class="pagenum">[Pg 907]</span></p> - -<div class="sidenote-left">BEAUTY.</div> - -<p>21. And Cynulcus said:—And do you dare to talk in this way, you who -are not "rosy-fingered," as Cratinus says, but who have one foot made -of cow-dung? and do you bring up again the recollection of that poet -your namesake, who spends all his time in cookshops and inns? although -Isocrates the orator has said, in his Areopagitic Oration, "But not -one of their servants ever would have ventured to eat or drink in a -cookshop; for they studied to keep up the dignity of their appearance, -and not to behave like buffoons." And Hyperides, in his oration against -Patrocles, (if, at least, the speech is a genuine one,) says that -they forbade a man who had dined at a cookshop from going up to the -Areopagus. But you, you sophist, spend your time in cookshops, not -with your friends (ἑταίρων), but with prostitutes -(ἑταιρῶν), having a lot of pimps and procuresses about you, and always -carrying about these books of Aristophanes, and Apollodorus, and -Ammonius, and Antiphanes, and also of Gorgias the Athenian, who have -all written about the prostitutes at Athens.</p> - -<p>Oh, what a learned man you are! how far are you from imitating -Theomandrus of Cyrene, who, as Theophrastus, in his treatise on -Happiness, says, used to go about and profess that he gave lessons -in prosperity. You, you teacher of love, are in no respect better -than Amasis of Elis, whom Theophrastus, in his treatise on Love, says -was extraordinarily addicted to amatory pursuits. And a man will -not be much out who calls you a πορνογράφος, just as they -call Aristides and Pausanias and Nicophanes ζωγράφοι. And -Polemo mentions them, as painting the subjects which they did paint -exceedingly well, in his treatise on the Pictures at Sicyon. Think, my -friends, of the great and varied learning of this grammarian, who does -not conceal what he means, but openly quotes the verses of Eubulus, in -his Cercopes—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I came to Corinth; there I ate with pleasure</div> - <div class="verse">Some herb called basil (ocimum), and was ruin'd by it;</div> - <div class="verse">And also, trifling there, I lost my cloak.</div> - </div> - </div> - </div> -</div> - -<p>And the Corinthian sophist is very fine here, explaining to his pupils -that Ocimum is the name of a harlot. And a great many other plays also, -you impudent fellow, derived their names from courtesans. There is the -Thalassa of Diodes, the Corianno of Pherecrates, the Antea of Eunicus -or Philyllus, the Thais, and the Phanion of Menander, the Opora of - -<span class="pagenum">[Pg 908]</span> - -Alexis, the Clepsydra of Eubulus—and the woman who bore this name, had -it because she used to distribute her company by the hour-glass, and to -dismiss her visitors when it had run down; as Asclepiades, the son of -Areas, relates in his History of Demetrius Phalereus; and he says that -her proper name was Meticha.</p> - -<p>22. There is a courtesan . . . . .</p> - -<p>(as Antiphanes says in his Clown)—</p> -<div class="topspace-1"></div> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse"><span style="margin-left: 8em;">. . . who is a positive</span></div> - <div class="verse">Calamity and ruin to her keeper;</div> - <div class="verse">And yet he's glad at nourishing such a pest.</div> - </div> - </div> - </div> -</div> - - -<p>On which account, in the Neæra of Timocles, a man is represented as -lamenting his fate, and saying—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But I, unhappy man, who first loved Phryne</div> - <div class="verse">When she was but a gatherer of capers,</div> - <div class="verse">And was not quite as rich as now she is,—</div> - <div class="verse">I who such sums of money spent upon her,</div> - <div class="verse">Am now excluded from her doors.</div> - </div> - </div> - </div> -</div> - -<p>And in the play entitled Orestantoclides, the same Timocles says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And round the wretched man old women sleep,</div> - <div class="verse">Nannium and Plangon, Lyca, Phryne too,</div> - <div class="verse">Gnathæna, Pythionica, Myrrhina,</div> - <div class="verse">Chrysis, Conallis, Hieroclea, and</div> - <div class="verse">Lapadium also.</div> - </div> - </div> - </div> -</div> - -<p>And these courtesans are mentioned by Amphis, in his Curis, where he -says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Wealth truly seems to me to be quite blind,</div> - <div class="verse">Since he ne'er ventures near this woman's doors,</div> - <div class="verse">But haunts Sinope, Nannium, and Lyca,</div> - <div class="verse">And others like them, traps of men's existence,</div> - <div class="verse">And in their houses sits like one amazed,</div> - <div class="verse">And ne'er departs.</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">COURTESANS.</div> - -<p>23. And Alexis, in the drama entitled Isostasium, thus describes the -equipment of a courtesan, and the artifices which some women use to -make themselves up—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">For, first of all, to earn themselves much gain,</div> - <div class="verse">And better to plunder all the neighbouring men,</div> - <div class="verse">They use a heap of adventitious aids.—</div> - <div class="verse">They plot to take in every one. And when,</div> - <div class="verse">By subtle artifice, they've made some money,</div> - <div class="verse">They enlist fresh girls, and add recruits, who ne'er</div> - <div class="verse">Have tried the trade, unto their cunning troop,</div> - -<span class="pagenum">[Pg 909]</span> - - <div class="verse">And drill them so that they are very soon</div> - <div class="verse">Different in manners, and in look, and semblance</div> - <div class="verse">From all they were before. Suppose one's short—</div> - <div class="verse">They put cork soles within the heels of her shoes:</div> - <div class="verse">Is any one too tall—she wears a slipper</div> - <div class="verse">Of thinnest substance, and, with head depress'd</div> - <div class="verse">Between the shoulders, walks the public streets,</div> - <div class="verse">And so takes off from her superfluous height.</div> - <div class="verse">Is any one too lean about the flank—</div> - <div class="verse">They hoop her with a bustle, so that all</div> - <div class="verse">Who see her marvel at her fair proportions.</div> - <div class="verse">Has any one too prominent a stomach—</div> - <div class="verse">They crown it with false breasts, such as perchance</div> - <div class="verse">At times you may in comic actors see;</div> - <div class="verse">And what is still too prominent, they force</div> - <div class="verse">Back, ramming it as if with scaffolding.</div> - <div class="verse">Has any one red eyebrows—those they smear</div> - <div class="verse">With soot. Has any one a dark complexion—</div> - <div class="verse">White-lead will that correct. This girl's too fair—</div> - <div class="verse">They rub her well with rich vermilion.</div> - <div class="verse">Is she a splendid figure—then her charms</div> - <div class="verse">Are shown in naked beauty to the purchaser.</div> - <div class="verse">Has she good teeth—then she is forced to laugh,</div> - <div class="verse">That all the bystanders may see her mouth,</div> - <div class="verse">How beautiful it is; and if she be</div> - <div class="verse">But ill-inclined to laugh, then she is kept</div> - <div class="verse">Close within doors whole days, and all the things</div> - <div class="verse">Which cooks keep by them when they sell goats' heads,</div> - <div class="verse">Such as a stick of myrrh, she's forced to keep</div> - <div class="verse">Between her lips, till they have learnt the shape</div> - <div class="verse">Of the required grin. And by such arts</div> - <div class="verse">They make their charms and persons up for market.</div> - </div> - </div> - </div> -</div> - -<p>24. And therefore I advise you, my Thessalian friend with the handsome -chairs, to be content to embrace the women in the brothels, and not to -spend the inheritance of your children on vanities. For, truly, the -lame man gets on best at this sort of work; since your father, the -boot-maker, did not lecture you and teach you any great deal, and did -not confine you to looking at leather. Or do you not know those women, -as we find them called in the Pannuchis of Eubulus—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Thrifty decoys, who gather in the money,—</div> - <div class="verse">Fillies well-train'd of Venus, standing naked</div> - <div class="verse">In long array, clad in transparent robes</div> - <div class="verse">Of thinnest web, like the fair damsels whom</div> - <div class="verse">Eridanus waters with his holy stream;</div> - <div class="verse">From whom, with safety and frugality,</div> - <div class="verse">You may buy pleasure at a moderate cost.</div> - </div> - </div> - </div> -</div> - -<p>And in his Nannium, (the play under this name is the work of Eubulus, -and not of Philippides)—</p> - -<p><span class="pagenum">[Pg 910</span></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">For he who secretly goes hunting for</div> - <div class="verse">Illicit love, must surely of all men</div> - <div class="verse">Most miserable be; and yet he may</div> - <div class="verse">See in the light of the sun a willing row</div> - <div class="verse">Of naked damsels, standing all array'd</div> - <div class="verse">In robes transparent, like the damsels whom</div> - <div class="verse">Eridanus waters with his holy stream,</div> - <div class="verse">And buy some pleasure at a trifling rate,</div> - <div class="verse">Without pursuing joys he's bound to hide,</div> - <div class="verse">(There is no heavier calamity,)</div> - <div class="verse">Just out of wantonness and not for love.</div> - <div class="verse">I do bewail the fate of hapless Greece,</div> - <div class="verse">Which sent forth such an admiral as Cydias.</div> - </div> - </div> - </div> -</div> - -<p>Xenarchus also, in his Pentathlum, reproaches those men who live as you -do, and who fix their hearts on extravagant courtesans, and on freeborn -women; in the following lines—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">It is a terrible, yes a terrible and</div> - <div class="verse">Intolerable evil, what the young</div> - <div class="verse">Men do throughout this city. For although</div> - <div class="verse">There are most beauteous damsels in the brothels,</div> - <div class="verse">Which any man may see standing all willing</div> - <div class="verse">In the full light of day, with open bosoms,</div> - <div class="verse">Showing their naked charms, all of a row,</div> - <div class="verse">Marshall'd in order; and though they may choose</div> - <div class="verse">Without the slightest trouble, as they fancy,</div> - <div class="verse">Thin, stout, or round, tall, wrinkled, or smooth-faced,</div> - <div class="verse">Young, old, or middle-aged, or elderly,</div> - <div class="verse">So that they need not clamber up a ladder,</div> - <div class="verse">Nor steal through windows out of free men's houses,</div> - <div class="verse">Nor smuggle themselves in in bags of chaff;</div> - <div class="verse">For these gay girls will ravish you by force,</div> - <div class="verse">And drag you in to them; if old, they'll call you</div> - <div class="verse">Their dear papa; if young, their darling baby:</div> - <div class="verse">And these a man may fearlessly and cheaply</div> - <div class="verse">Amuse himself with, morning, noon, or night,</div> - <div class="verse">And any way he pleases; but the others</div> - <div class="verse">He dares not gaze on openly nor look at,</div> - <div class="verse">But, fearing, trembling, shivering, with his heart,</div> - <div class="verse">As men say, in his mouth, he creeps towards them.</div> - <div class="verse">And how can they, O sea-born mistress mine,</div> - <div class="verse">Immortal Venus! act as well they ought,</div> - <div class="verse">E'en when they have the opportunity,</div> - <div class="verse">If any thought of Draco's laws comes o'er them?</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">COURTESANS.</div> - -<p>25. And Philemon, in his Brothers, relates that Solon at first, on -account of the unbridled passions of the young, made a law that women -might be brought to be prostituted at brothels; as Nicander of Colophon -also states, in the third book of his History of the Affairs of - -<span class="pagenum">[Pg 911]</span> - -Colophon,—saying that he first erected a temple to the Public -Venus with the money which was earned by the women who were prostituted -at these brothels.</p> - -<p>But Philemon speaks on this subject as follows:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But you did well for every man, O Solon;</div> - <div class="verse">For they do say you were the first to see</div> - <div class="verse">The justice of a public-spirited measure,</div> - <div class="verse">The saviour of the state—(and it is fit</div> - <div class="verse">For me to utter this avowal, Solon);—</div> - <div class="verse">You, seeing that the state was full of men,</div> - <div class="verse">Young, and possess'd of all the natural appetites,</div> - <div class="verse">And wandering in their lusts where they'd no business,</div> - <div class="verse">Bought women, and in certain spots did place them,</div> - <div class="verse">Common to be, and ready for all comers.</div> - <div class="verse">They naked stand: look well at them, my youth,—</div> - <div class="verse">Do not deceive yourself; a'nt you well off?</div> - <div class="verse">You're ready, so are they: the door is open—</div> - <div class="verse">The price an obol: enter straight—there is</div> - <div class="verse">No nonsense here, no cheat or trickery;</div> - <div class="verse">But do just what you like, and how you like.</div> - <div class="verse">You're off: wish her good-bye; she's no more claim on you.</div> - </div> - </div> - </div> -</div> - -<p>And Aspasia, the friend of Socrates, imported great numbers of -beautiful women, and Greece was entirely filled with her courtesans; -as that witty writer Aristophanes (in his Acharnenses<a name="FNanchor_28" id="FNanchor_28"></a><a href="#Footnote_28" class="fnanchor">[28]</a>) -relates,—saying, that the Peloponnesian war was excited by Pericles, -on account of his love for Aspasia, and on account of the girls who had -been carried away from her by the Megarians.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">For some young men, drunk with the cottabus</div> - <div class="verse">Going to Megara, carry off by stealth</div> - <div class="verse">A harlot named Simætha. Then the citizens</div> - <div class="verse">Of Megara, full of grief and indignation,</div> - <div class="verse">Stole in return two of Aspasia's girls;</div> - <div class="verse">And this was the beginning of the war</div> - <div class="verse">Which devastated Greece, for three lewd women.</div> - </div> - </div> - </div> -</div> - -<p>26. I therefore, my most learned grammarian, warn you to beware of the -courtesans who want a high price, because</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">You may see other damsels play the flute,</div> - <div class="verse">All playing th' air of Phœbus, or of Jove;</div> - <div class="verse">But these play no air save the air of the hawk,</div> - </div> - </div> - </div> -</div> - -<p>as Epicrates says in his Anti-Lais; in which play he also uses the -following expressions concerning the celebrated Lais:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But this fair Lais is both drunk and lazy,</div> - </div> - </div> - </div> -</div> - -<p>And cares for nothing, save what she may eat</p> - -<p><span class="pagenum">Pg 912]</span></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And drink all day. And she, as I do think,</div> - <div class="verse">Has the same fate the eagles have; for they,</div> - <div class="verse">When they are young, down from the mountains stoop,</div> - <div class="verse">Ravage the flocks and eat the timid hares,</div> - <div class="verse">Bearing their prey aloft with fearful might.</div> - <div class="verse">But when they're old, on temple tops they perch,</div> - <div class="verse">Hungry and helpless; and the soothsayers</div> - <div class="verse">Turn such a sight into a prodigy.</div> - <div class="verse">And so might Lais well be thought an omen;</div> - <div class="verse">For when she was a maiden, young and fresh,</div> - <div class="verse">She was quite savage with her wondrous riches;</div> - <div class="verse">And you might easier get access to</div> - <div class="verse">The satrap Pharnabazus. But at present,</div> - <div class="verse">Now that she's more advanced in years, and age</div> - <div class="verse">Has meddled with her body's round proportions,</div> - <div class="verse">'Tis easy both to see her and to scorn her.</div> - <div class="verse">Now she runs everywhere to get some drink;</div> - <div class="verse">She'll take a stater—aye, or a triobolus;</div> - <div class="verse">She will admit you, young or old; and is</div> - <div class="verse">Become so tame, so utterly subdued,</div> - <div class="verse">That she will take the money from your hand.</div> - </div> - </div> - </div> -</div> - -<p>Anaxandrides also, in his Old-Man's Madness, mentions Lais, and -includes her with many other courtesans in a list which he gives in the -following lines:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> You know Corinthian Lais?</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 10.5em;"> To be sure;</span></div> - <div class="verse indent-3">My countrywoman.</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 7.5em;"> Well, she had a friend,</span></div> - <div class="verse indent-3">By name Anthea.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 6.5em;"> Yes; I knew her well.</span></div> - <div class="verse indent-4"><i>A.</i> Well, in those days Lagisca was in beauty;</div> - <div class="verse indent-3">Theolyta, too, was wondrous fair to see,</div> - <div class="verse indent-3">And seemed likely to be fairer still;</div> - <div class="verse indent-3">And Ocimon was beautiful as any.</div> - </div> - </div> - </div> -</div> - -<p>27. This, then, is the advice I want to give you, my friend Myrtilus; -and, as we read in the Cynegis of Philetærus,—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Now you are old, reform those ways of yours;</div> - <div class="verse">Know you not that 'tis hardly well to die</div> - <div class="verse">In the embraces of a prostitute,</div> - <div class="verse">As men do say Phormisius perished?</div> - </div> - </div> - </div> -</div> - -<p>Or do you think that delightful which Timocles speaks of in his -Marathonian Women?—</p> - -<div class="sidenote-left">HETÆRÆ.</div> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">How great the difference whether you pass the night</div> - <div class="verse">With a lawful wife or with a prostitute!</div> - <div class="verse">Bah! Where's the firmness of the flesh, the freshness</div> - <div class="verse">Of breath and of complexion? Oh, ye gods!</div> - <div class="verse">What appetite it gives one not to find</div> - -<span class="pagenum">[Pg 913]</span> - - <div class="verse">Everything waiting, but to be constrain'd</div> - <div class="verse">To struggle a little, and from tender hands</div> - <div class="verse">To bear soft blows and bullets; that, indeed,</div> - <div class="verse">Is really pleasure.</div> - </div> - </div> - </div> -</div> - -<p>And as Cynulcus had still a good deal which he wished to say, and as -Magnus was preparing to attack him for the sake of Myrtilus,—Myrtilus, -being beforehand with him (for he hated the Syrian), said—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But our hopes were not so clean worn out,</div> - <div class="verse">As to need aid from bitter enemies;</div> - </div> - </div> - </div> -</div> - -<p>as Callimachus says. For are not we, O Cynulcus, able to defend -ourselves?</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">How rude you are, and boorish with your jokes!</div> - <div class="verse">Your tongue is all on the left side of your mouth;</div> - </div> - </div> - </div> -</div> - -<p>as Ephippus says in his Philyra. For you seem to me to be one of those -men</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Who of the Muses learnt but ill-shaped letters,</div> - </div> - </div> - </div> -</div> - -<p>as some one of the parody writers has it.</p> - -<p>28. I therefore, my friends and messmates, have not, as is said in the -Auræ of Metagenes, or in the Mammacythus of Aristagoras,</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Told you of female dancers, courtesans</div> - <div class="verse">Who once were fair; and now I do not tell you</div> - <div class="verse">Of flute-playing girls, just reaching womanhood,</div> - <div class="verse">Who not unwillingly, for adequate pay,</div> - <div class="verse">Have borne the love of vulgar men;</div> - </div> - </div> - </div> -</div> - -<p>but I have been speaking of regular professional Hetæræ—that is to -say, of those who are able to preserve a friendship free from trickery; -whom Cynulcus does not venture to speak ill of, and who of all women -are the only ones who have derived their name from friendship, -or from that goddess who is named by the Athenians Venus Hetæra: -concerning whom Apollodorus the Athenian speaks, in his treatise on -the Gods, in the following manner:—"And they worship Venus Hetæra, -who brings together male and female companions (ἑταίρους καὶ ἑταίρας)—that is to say, mistresses." Accordingly, even to this day, -freeborn women and maidens call their associates and friends their -ἑταῖραι; as Sappho does, where she says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And now with tuneful voice I'll sing</div> - <div class="verse">These pleasing songs to my companions (ἑταίραις).</div> - </div> - </div> - </div> -</div> - -<p>And in another place she says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Niobe and Latona were of old</div> - <div class="verse">Affectionate companions (ἑταῖραι) to each other.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 914]</span></p> - -<p>They also call women who prostitute themselves for money, -ἑταῖραι. And the verb which they use for prostituting oneself -for money is ἑταιρέω, not regarding the etymology of the -word, but applying a more decent term to the trade; as Menander, in -his Deposit, distinguishing the ἑταῖροι from the -ἑταῖραι, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">You've done an act not suited to companions (ἑταίρωv),</div> - <div class="verse">But, by Jove, far more fit for courtesans (ἑταιρῶν),</div> - <div class="verse">These words, so near the same, do make the sense</div> - <div class="verse">Not always easily to be distinguished.</div> - </div> - </div> - </div> -</div> - -<p>29. But concerning courtesans, Ephippus, in his Merchandise, speaks as -follows:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And then if, when we enter through their doors,</div> - <div class="verse">They see that we are out of sorts at all,</div> - <div class="verse">They flatter us and soothe us, kiss us gently,</div> - <div class="verse">Not pressing hard as though our lips were enemies,</div> - <div class="verse">But with soft open kisses like a sparrow;</div> - <div class="verse">They sing, and comfort us, and make us cheerful,</div> - <div class="verse">And straightway banish all our care and grief,</div> - <div class="verse">And make our faces bright again with smiles.</div> - </div> - </div> - </div> -</div> - -<p>And Eubulus, in his Campylion, introducing a courtesan of modest -deportment, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">How modestly she sat the while at supper!</div> - <div class="verse">Not like the rest, who make great balls of leeks,</div> - <div class="verse">And stuff their cheeks with them, and loudly crunch</div> - <div class="verse">Within their jaws large lumps of greasy meat;</div> - <div class="verse">But delicately tasting of each dish,</div> - <div class="verse">In mouthfuls small, like a Milesian maiden.</div> - </div> - </div> - </div> -</div> - -<p>And Antiphanes says in his Hydra—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But he, the man of whom I now was speaking,</div> - <div class="verse">Seeing a woman who lived near his house,</div> - <div class="verse">A courtesan, did fall at once in love with her;</div> - <div class="verse">She was a citizen, without a guardian</div> - <div class="verse">Or any near relations, and her manners</div> - <div class="verse">Pure, and on virtue's strictest model form'd,</div> - <div class="verse">A genuine mistress (ἑταῖρα); for the rest of the crew</div> - <div class="verse">Bring into disrepute, by their vile manners,</div> - <div class="verse">A name which in itself has nothing wrong.</div> - </div> - </div> - </div> -</div> - -<p>And Anaxilas, in his Neottis, says—</p> - -<div class="sidenote-left">HETÆRÆ.</div> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> But if a woman does at all times use</div> - <div class="verse indent-3">Fair, moderate language, giving her services</div> - <div class="verse indent-3">Favourable to all who stand in need of her,</div> - <div class="verse indent-3">She from her prompt companionship (ἑταιρίας) does earn</div> - <div class="verse indent-3">The title of companion (ἑταῖρα); and you,</div> - -<span class="pagenum">[Pg 915]</span> - - <div class="verse indent-4">As you say rightly, have not fall'n in love</div> - <div class="verse indent-3">With a vile harlot (πόρνη), but with a companion (ἑταῖρα).</div> - <div class="verse indent-3">Is she not one of pure and simple manners?</div> - <div class="verse indent-4"><i>B.</i> At all events, by Jove, she's beautiful.</div> - </div> - </div> - </div> -</div> - -<p>30. But that systematic debaucher of youths of yours, is such a person -as Alexis, or Antiphanes, represents him, in his Sleep—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">On this account, that profligate, when supping</div> - <div class="verse">With us, will never eat an onion even,</div> - <div class="verse">Not to annoy the object of his love.</div> - </div> - </div> - </div> -</div> - -<p>And Ephippus has spoken very well of people of that description in his -Sappho, where he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">For when one in the flower of his age</div> - <div class="verse">Learns to sneak into other men's abodes,</div> - <div class="verse">And shares of meals where he has not contributed,</div> - <div class="verse">He must some other mode of payment mean.</div> - </div> - </div> - </div> -</div> - -<p>And Æschines the orator has said something of the same kind in his -Speech against Timarchus.</p> - -<p>31. But concerning courtesans, Philetærus, in his Huntress, has the -following lines:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">'Tis not for nothing that where'er we go</div> - <div class="verse">We find a temple of Hetæra there,</div> - <div class="verse">But nowhere one to any wedded wife.</div> - </div> - </div> - </div> -</div> - -<p>I know, too, that there is a festival called the Hetæridia, which is -celebrated in Magnesia, not owing to the courtesans, but to another -cause, which is mentioned by Hegesander in his Commentaries, who writes -thus:—"The Magnesians celebrate a festival called Hetæridia; and they -give this account of it: that originally Jason, the son of Æson, when -he had collected the Argonauts, sacrificed to Jupiter Hetærias, and -called the festival Hetæridia. And the Macedonian kings also celebrated -the Hetæridia."</p> - -<p>There is also a temple of Venus the Prostitute (πόρνη) at -Abydus, as Pamphylus asserts:—"For when all the city was oppressed by -slavery, the guards in the city, after a sacrifice on one occasion (as -Cleanthus relates in his essays on Fables), having got intoxicated, -took several courtesans; and one of these women, when she saw that -the men were all fast asleep, taking the keys, got over the wall, -and brought the news to the citizens of Abydus. And they, on this, -immediately came in arms, and slew the guards, and made themselves -masters of the walls, and recovered their freedom; and to show -their gratitude to the prostitute they built a temple to Venus the -Prostitute."</p> - -<p><span class="pagenum">[Pg 916]</span></p> - -<p>And Alexis the Samian, in the second book of his Samian Annals, -says—"The Athenian prostitutes who followed Pericles when he laid -siege to Samos, having made vast sums of money by their beauty, -dedicated a statue of Venus at Samos, which some call Venus among the -Reeds, and others Venus in the Marsh." And Eualces, in his History of -the Affairs of Ephesus, says that there is at Ephesus also a temple to -Venus the Courtesan (ἑταῖρα). And Clearchus, in the first -book of his treatise on Amatory Matters, says—"Gyges the king of the -Lydians was very celebrated, not only on account of his mistress while -she was alive, having submitted himself and his whole dominions to her -power, but also after she was dead; inasmuch as he assembled all the -Lydians in the whole country, and raised that mound which is even now -called the tomb of the Lydian Courtesan; building it up to a great -height, so that when he was travelling in the country, inside of Mount -Tmolus, wherever he was, he could always see the tomb; and it was a -conspicuous object to all the inhabitants of Lydia." And Demosthenes -the orator, in his Speech against Neæra (if it is a genuine one, which -Apollodorus says it is), says—"Now we have courtesans for the sake -of pleasure, but concubines for the sake of daily cohabitation, and -wives for the purpose of having children legitimately, and of having a -faithful guardian of all our household affairs."</p> - -<p>32. I will now mention to you, O Cynulcus, an Ionian story (spinning it -out, as Æschylus says,) about courtesans, beginning with the beautiful -Corinth, since you have reproached me with having been a schoolmaster -in that city.</p> - -<p>It is an ancient custom at Corinth (as Chamæleon of Heraclea -relates, in his treatise on Pindar), whenever the city addresses any -supplication to Venus, about any important matter, to employ as many -courtesans as possible to join in the supplication; and they, too, pray -to the goddess, and afterwards they are present at the sacrifices. -And when the king of Persia was leading his army against Greece (as -Theopompus also relates, and so does Timæus, in his seventh book), -the Corinthian courtesans offered prayers for the safety of Greece, -going to the temple of Venus. On which account, after the Corinthians -had consecrated a picture to the goddess (which remains even to this -day), and as in this picture they had painted the portraits of the -courtesans who made this supplication at the time, and who were present -afterwards, Simonides composed this epigram:—</p> - -<p><span class="pagenum">[Pg 917]</span></p> - -<div class="sidenote-left">COURTESANS.</div> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">These damsels, in behalf of Greece, and all</div> - <div class="verse">Their gallant countrymen, stood nobly forth,</div> - <div class="verse">Praying to Venus, the all-powerful goddess;</div> - <div class="verse">Nor was the queen of beauty willing ever</div> - <div class="verse">To leave the citadel of Greece to fall</div> - <div class="verse">Beneath the arrows of the unwarlike Persians.</div> - </div> - </div> - </div> -</div> - -<p>And even private individuals sometimes vow to Venus, that if they -succeed in the objects for which they are offering their vows, they -will bring her a stated number of courtesans.</p> - -<p>33. As this custom, then, exists with reference to this goddess, -Xenophon the Corinthian, when going to Olympia, to the games, vowed -that he, if he were victorious, would bring her some courtesans. And -Pindar at first wrote a panegyric on him, which begins thus:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Praising the house which in th' Olympic games</div> - <div class="verse">Has thrice borne off the victory.<a name="FNanchor_29" id="FNanchor_29"></a><a href="#Footnote_29" class="fnanchor">[29]</a></div> - </div> - </div> - </div> -</div> - -<p>But afterwards he composed a scolium<a name="FNanchor_30" id="FNanchor_30"></a><a href="#Footnote_30" class="fnanchor">[30]</a> -on him, which was sung at the sacrificial feasts; in the exordium of -which he turns at once to the courtesans who joined in the sacrifice -to Venus, in the presence of Xenophon, while he was sacrificing to the -goddess himself; on which account he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">O queen of Cyprus' isle,</div> - <div class="verse">Come to this grove!</div> - <div class="verse">Lo, Xenophon, succeeding in his aim,</div> - <div class="verse">Brings you a band of willing maidens,</div> - <div class="verse">Dancing on a hundred feet.</div> - </div> - </div> - </div> -</div> - -<p>And the opening lines of the song were these:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">O hospitable damsels, fairest train</div> - <div class="verse">Of soft Persuasion,—</div> - <div class="verse">Ornament of the wealthy Corinth,</div> - <div class="verse">Bearing in willing hands the golden drops</div> - <div class="verse">That from the frankincense distil, and flying</div> - -<span class="pagenum">[Pg 918]</span> - - <div class="verse">To the fair mother of the Loves,</div> - <div class="verse">Who dwelleth in the sky,</div> - <div class="verse">The lovely Venus,—you do bring to us</div> - <div class="verse">Comfort and hope in danger, that we may</div> - <div class="verse">Hereafter, in the delicate beds of Love,</div> - <div class="verse">Heap the long-wished-for fruits of joy,</div> - <div class="verse">Lovely and necessary to all mortal men.</div> - </div> - </div> - </div> -</div> - -<p>And after having begun in this manner, he proceeds to say—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But now I marvel, and wait anxiously</div> - <div class="verse">To see what will my masters say of me,</div> - <div class="verse">Who thus begin</div> - <div class="verse">My scolium with this amatory preface,</div> - <div class="verse">Willing companion of these willing damsels.</div> - </div> - </div> - </div> -</div> - -<p>And it is plain here that the poet, while addressing the courtesans in -this way, was in some doubt as to the light in which it would appear to -the Corinthians; but, trusting to his own genius, he proceeds with the -following verse—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">We teach pure gold on a well-tried lyre.</div> - </div> - </div> - </div> -</div> - -<p>And Alexis, in his Loving Woman, tells us that the courtesans at -Corinth celebrate a festival of their own, called Aphrodisia; where he -says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The city at the time was celebrating</div> - <div class="verse">The Aphrodisia of the courtesans:</div> - <div class="verse">This is a different festival from that</div> - <div class="verse">Which the free women solemnize: and then</div> - <div class="verse">It is the custom on those days that all</div> - <div class="verse">The courtesans should feast with us in common.</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">COURTESANS.</div> - -<p>34. But at Lacedæmon (as Polemo Periegetes says, in his treatise on -the Offerings at Lacedæmon,) there is a statue of a very celebrated -courtesan, named Cottina, who, he tells us, consecrated a brazen -cow; and Polemo's words are these:—"And the statue of Cottina the -courtesan, on account of whose celebrity there is still a brothel which -is called by her name, near the hill on which the temple of Bacchus -stands, is a conspicuous object, well known to many of the citizens. -And there is also a votive offering of hers besides that to Minerva -Chalciœcos—a brazen cow, and also the before-mentioned image." And the -handsome Alcibiades, of whom one of the comic poets said—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And then the delicate Alcibiades,</div> - <div class="verse">O earth and all the gods! whom Lacedæmon</div> - <div class="verse">Desires to catch in his adulteries,</div> - </div> - </div> - </div> -</div> - -<p>though he was beloved by the wife of Agis, used to go and held his -revels at the doors of the courtesans, leaving all the - -<span class="pagenum">[Pg 919]</span> - -Lacedæmonian and Athenian women. He also fell in love with Medontis of Abydos, from -the mere report of her beauty; and sailing to the Hellespont with -Axiochus, who was a lover of his on account of his beauty, (as Lysias -the orator states, in his speech against him,) he allowed Axiochus to -share her with him. Moreover, Alcibiades used always to carry about two -other courtesans with him in all his expeditions, namely, Damasandra, -the mother of the younger Lais, and Theodote; by whom, after he was -dead, he was buried in Melissa, a village of Phrygia, after he had been -overwhelmed by the treachery of Pharnabazus. And we ourselves saw the -tomb of Alcibiades at Melissa, when we went from Synadæ to Metropolis; -and at that tomb there is sacrificed an ox every year, by the command -of that most excellent emperor Adrian, who also erected on the tomb a -statue of Alcibiades in Parian marble.</p> - -<p>35. And we must not wonder at people having on some occasions fallen -in love with others from the mere report of their beauty, when Chares -of Mitylene, in the tenth book of his History of Alexander, says -that some people have even seen in dreams those whom they have never -beheld before, and fallen in love with them so. And he writes as -follows:—"Hystaspes had a younger brother whose name was Zariadres: -and they were both men of great personal beauty. And the story told -concerning them by the natives of the country is, that they were the -offspring of Venus and Adonis. Now Hystaspes was sovereign of Media, -and of the lower country adjoining it; and Zariadres was sovereign of -the country above the Caspian gates as far as the river Tanais. Now the -daughter of Omartes, the king of the Marathi, a tribe dwelling on the -other side of the Tanais, was named Odatis. And concerning her it is -written in the Histories, that she in her sleep beheld Zariadres, and -fell in love with him; and that the very same thing happened to him -with respect to her. And so for a long time they were in love with one -another, simply on account of the visions which they had seen in their -dreams. And Odatis was the most beautiful of all the women in Asia; and -Zariadres also was very handsome. Accordingly, when Zariadres sent to -Omartes and expressed a desire to marry the damsel, Omartes would not -agree to it, because he was destitute of male offspring; for he wished - -<span class="pagenum">[Pg 920]</span> - -to give her to one of his own people about his court. And not long -afterwards, Omartes having assembled all the chief men of his kingdom, -and all his friends and relations, held a marriage-feast, without -saying beforehand to whom he was going to give his daughter. And as the -wine went round, her father summoned Odatis to the banquet, and said, -in the hearing of all the guests,—'We, my daughter Odatis, are now -celebrating your marriage-feast; so now do you look around, and survey -all those who are present, and then take a golden goblet and fill it, -and give it to the man to whom you like to be married; for you shall be -called his wife.' And she, having looked round upon them all, went away -weeping, being anxious to see Zariadres, for she had sent him word that -her marriage-feast was about to be celebrated. But he, being encamped -on the Tanais, and leaving the army encamped there without being -perceived, crossed the river with his charioteer alone; and going by -night in his chariot, passed through the city, having gone about eight -hundred stadia without stopping. And when he got near the town in which -the marriage festival was being celebrated, and leaving, in some place -near, his chariot with the charioteer, he went forward by himself, -clad in a Scythian robe. And when he arrived at the palace, and seeing -Odatis standing in front of the side-board in tears, and filling the -goblet very slowly, he stood near her and said, 'O Odatis, here I am -come, as you requested me to,—I, Zariadres.' And she, perceiving a -stranger, and a handsome man, and that he resembled the man whom she -had beheld in her sleep, being exceedingly rejoiced, gave him the bowl. -And he, seizing on her, led her away to his chariot, and fled away, -having Odatis with him. And the servants and the handmaidens, knowing -their love, said not a word. And when her father ordered them to summon -her, they said that they did not know which way she was gone. And the -story of this love is often told by the barbarians who dwell in Asia, -and is exceedingly admired; and they have painted representations of -the story in their temples and palaces, and also in their private -houses. And a great many of the princes in those countries give their -daughters the name of Odatis."</p> - -<div class="sidenote-left">COURTESANS.</div> - -<p>36. Aristotle also, in his Constitution of the Massilians, mentions a -similar circumstance as having taken place, writing as follows:—"The - -<span class="pagenum">[Pg 921]</span> - -Phocæans in Ionia, having consulted the oracle, founded Marseilles. -And Euxenus the Phocæan was connected by ties of hospitality with -Nanus; this was the name of the king of that country. This Nanus was -celebrating the marriage-feast of his daughter, and invited Euxenus, -who happened to be in the neighbourhood, to the feast. And the marriage -was to be conducted in this manner:—After the supper was over the -damsel was to come in, and to give a goblet full of wine properly -mixed to whichever of the suitors who were present she chose; and to -whomsoever she gave it, he was to be the bridegroom. And the damsel -coming in, whether it was by chance or whether it was for any other -reason, gives the goblet to Euxenus. And the name of the maiden was -Petta. And when the cup had been given in this way, and her father -(thinking that she had been directed by the Deity in her giving of it) -had consented that Euxenus should have her, he took her for his wife, -and cohabited with her, changing her name to Aristoxena. And the family -which is descended from that damsel remains in Marseilles to this day, -and is known as the Protiadæ; for Protis was the name of the son of -Euxenus and Aristoxena."</p> - -<p>37. And did not Themistocles, as Idomeneus relates, harness a chariot -full of courtesans and drive with them into the city when the market -was full? And the courtesans were Lamia and Scione and Satyra and -Nannium. And was not Themistocles himself the son of a courtesan, -whose name was Abrotonum? as Amphicrates relates in his treatise on -Illustrious Men—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Abrotonum was but a Thracian woman,</div> - <div class="verse">But for the weal of Greece</div> - <div class="verse">She was the mother of the great Themistocles.</div> - </div> - </div> - </div> -</div> - -<p>But Neanthes of Cyzicus, in his third and fourth books of his History -of Grecian Affairs, says that he was the son of Euterpe.</p> - -<p>And when Cyrus the younger was making his expedition against his -brother, did he not carry with him a courtesan of Phocæa, who was a -very clever and very beautiful woman? and Zenophanes says that her name -was originally Milto, but that it was afterwards changed to Aspasia. -And a Milesian concubine also accompanied him. And did not the great -Alexander keep Thais about him, who was an Athenian courtesan? And -Clitarchus speaks of her as having been the - -<span class="pagenum">[Pg 922]</span> - -cause that the palace of Persepolis was burnt down. And this Thais, -after the death of Alexander, married Ptolemy, who became the first -king of Egypt, and she bore him sons, Leontiscus and Lagos, and a -daughter named Irene, who was married to Eunostus, the king of Soli, -a town of Cyprus. And the second king of Egypt, Ptolemy Philadelphus -by name, as Ptolemy Euergetes relates in the third book of his -Commentaries, had a great many mistresses,—namely, Didyma, who -was a native of the country, and very beautiful; and Bilisticha; and, -besides them, Agathoclea, and Stratonice, who had a great monument on -the sea-shore, near Eleusis; and Myrtium, and a great many more; as he -was a man excessively addicted to amatory pleasures. And Polybius, in -the fourteenth book of his History, says that there are a great many -statues of a woman named Clino, who was his cup-bearer, in Alexandria, -clothed in a tunic only, and holding a cornucopia in her hand. "And are -not," says he, "the finest houses called by the names of Myrtium, and -Mnesis, and Pothina? and yet Mnesis was only a female flute-player, and -so was Pothine, and Myrtium was one of the most notorious and common -prostitutes in the city."</p> - -<p>Was there not also Agathoclea the courtesan, who had great power over -king Ptolemy Philopator? in fact, was it not she who was the ruin of -his whole kingdom? And Eumachus the Neapolitan, in the second book of -his History of Hannibal, says that Hieronymus, the tyrant of Syracuse, -fell in love with one of the common prostitutes who followed her trade -in a brothel, whose name was Pitho, and married her, and made her queen -of Syracuse.</p> - -<div class="sidenote-left">COURTESANS.</div> - -<p>38. And Timotheus, who was general of the Athenians, with a very -high reputation, was the son of a courtesan, a Thracian by birth, but, -except that she was a courtesan, of very excellent character; for when -women of this class do behave modestly, they are superior to those who -give themselves airs on account of their virtue. But Timotheus being on -one occasion reproached as being the son of a mother of that character, -said,—"But I am much obliged to her, because it is owing to -her that I am the son of Conon." And Carystius, in his Historic -Commentaries, says that Philetærus the king of Pergamus, and of all -that country which is now called the New Province, was the son of a -woman named - -<span class="pagenum">[Pg 923]</span> - -Boa, who was a flute-player and a courtesan, a Paphlagonian by birth. -And Aristophon the orator, who in the archonship of Euclides proposed -a law, that every one who was not born of a woman who was a citizen -should be accounted a bastard, was himself, convicted, by Calliades the -comic poet, of having children by a courtesan named Choregis, as the -same Carystius relates in the third book of his Commentaries.</p> - -<p>Besides all these men, was not Demetrius Poliorcetes evidently in love -with Lamia the flute-player, by whom he had a daughter named Phila? And -Polemo, in his treatise on the colonnade called Pœcile at Sicyon, says -that Lamia was the daughter of Cleanor an Athenian, and that she built -the before-mentioned colonnade for the people of Sicyon. Demetrius was -also in love with Leæna, and she was also an Athenian courtesan; and -with a great many other women besides.</p> - -<p>39. And Machon the comic poet, in his play entitled the Chriæ, speaks -thus:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But as Leæna was by nature form'd</div> - <div class="verse">To give her lovers most exceeding pleasure,</div> - <div class="verse">And was besides much favour'd by Demetrius,</div> - <div class="verse">They say that Lamia also gratified</div> - <div class="verse">The king; and when he praised her grace and quickness,</div> - <div class="verse">The damsel answer'd: And besides you can,</div> - <div class="verse">If you do wish, subdue a lioness (λέαιναν).</div> - </div> - </div> - </div> -</div> - -<p>But Lamia was always very witty and prompt in repartee, as also was -Gnathæna, whom we shall mention presently. And again Machon writes thus -about Lamia:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Demetrius the king was once displaying</div> - <div class="verse">Amid his cups a great variety</div> - <div class="verse">Of kinds of perfumes to his Lamia:</div> - <div class="verse">Now Lamia was a female flute-player,</div> - <div class="verse">With whom 'tis always said Demetrius</div> - <div class="verse">Was very much in love. But when she scoff'd</div> - <div class="verse">At all his perfumes, and, moreover, treated</div> - <div class="verse">The monarch with exceeding insolence,</div> - <div class="verse">He bade a slave bring some cheap unguent, and</div> - <div class="verse">He rubbed himself with that, and smear'd his fingers,</div> - <div class="verse">And said, "At least smell this, O Lamia,</div> - <div class="verse">And see how much this scent does beat all others."</div> - <div class="verse">She laughingly replied: "But know, O king,</div> - <div class="verse">That smell does seem to me the worst of all."</div> - <div class="verse">"But," said Demetrius, "I swear, by the gods,</div> - <div class="verse">That 'tis produced from a right royal nut."</div> - </div> - </div> - </div> -</div> - -<p>40. But Ptolemy the son of Agesarchus, in his History of Philopator, - -<span class="pagenum">[Pg 924]</span> - -giving a list of the mistresses of the different kings, says—"Philip -the Macedonian promoted Philinna, the dancing-woman, by whom he had -Aridæus, who was king of Macedonia after Alexander. And Demetrius -Poliorcetes, besides the women who have already been mentioned, had a -mistress named Mania; and Antigonus had one named Demo, by whom he had -a son named Alcyoneus; and Seleucus the younger had two, whose names -were Mysta and Nysa." But Heraclides Lenebus, in the thirty-sixth book -of his History, says that Demo was the mistress of Demetrius; and that -his father Antigonus was also in love with her: and that he put to -death Oxythemis as having sinned a good deal with Demetrius; and he -also put to the torture and executed the maid-servants of Demo.</p> - -<p>41. But concerning the name of Mania, which we have just mentioned, the -same Machon says this:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Some one perhaps of those who hear this now,</div> - <div class="verse">May fairly wonder how it came to pass</div> - <div class="verse">That an Athenian woman had a name,</div> - <div class="verse">Or e'en a nickname, such as Mania.</div> - <div class="verse">For 'tis disgraceful for a woman thus</div> - <div class="verse">To bear a Phrygian name; she being, too,</div> - <div class="verse">A courtesan from the very heart of Greece.</div> - <div class="verse">And how came she to sink the city of Athens,</div> - <div class="verse">By which all other nations are much sway'd?</div> - <div class="verse">The fact is that her name from early childhood</div> - <div class="verse">Was this—Melitta. And as she grew up</div> - <div class="verse">A trifle shorter than her playfellows,</div> - <div class="verse">But with a sweet voice and engaging manners,</div> - <div class="verse">And with such beauty and excellence of face</div> - <div class="verse">As made a deep impression upon all men,</div> - <div class="verse">She'd many lovers, foreigners and citizens.</div> - <div class="verse">So that when any conversation</div> - <div class="verse">Arose about this woman, each man said,</div> - <div class="verse">The fair Melitta was his madness (μανία). Aye,</div> - <div class="verse">And she herself contributed to this name;</div> - <div class="verse">For when she jested she would oft repeat</div> - <div class="verse">This word μανία; and when in sport she blamed</div> - <div class="verse">Or praised any one, she would bring in,</div> - <div class="verse">In either sentence, this word μανία.</div> - <div class="verse">So some one of her lovers, dwelling on</div> - <div class="verse">The word, appears to have nicknamed the girl</div> - <div class="verse">Mania; and this extra name prevailed</div> - <div class="verse">More than her real one. It seems, besides,</div> - <div class="verse">That Mania was afflicted with the stone.</div> - <div class="verse">* -* -* -* -*</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 925]</span></p> - -<div class="sidenote-left">COURTESANS.</div> - -<p>42. And that Mania was also excellent in witty repartee, Machon tells -us in these verses about her,—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent2">There was a victor in the pancratium,</div> - <div class="verse">Named Leontiscus, who loved Mania,</div> - <div class="verse">And kept her with him as his lawful wife;</div> - <div class="verse">But finding afterwards that she did play</div> - <div class="verse">The harlot with Antenor, was indignant:</div> - <div class="verse">But she replied,—"My darling, never mind;</div> - <div class="verse">I only wanted just to feel and prove,</div> - <div class="verse">In a single night, how great the strength might be</div> - <div class="verse">Of two such athletes, victors at Olympia."</div> - <div class="verse indent2">They say again that Mania once was ask'd,</div> - <div class="verse">By King Demetrius, for a perfect sight</div> - <div class="verse">Of all her beauties; and she, in return,</div> - <div class="verse">Demanded that he should grant her a favour.</div> - <div class="verse">When he agreed, she turned her back, and said,—</div> - <div class="verse">"O son of Agamemnon, now the Gods</div> - <div class="verse">Grant you to see what you so long have wish'd for."<a name="FNanchor_31" id="FNanchor_31"></a><a href="#Footnote_31" class="fnanchor">[31]</a></div> - <div class="verse indent2">On one occasion, too, a foreigner,</div> - <div class="verse">Who a deserter was believed to be,</div> - <div class="verse">Had come by chance to Athens; and he sent</div> - <div class="verse">For Mania, and gave her all she ask'd.</div> - <div class="verse">It happen'd that he had procured for supper</div> - <div class="verse">Some of those table-jesters, common buffoons,</div> - <div class="verse">Who always raise a laugh to please their feeders;</div> - <div class="verse">And wishing to appear a witty man,</div> - <div class="verse">Used to politest conversation,</div> - <div class="verse">While Mania was sporting gracefully,</div> - <div class="verse">As was her wont, and often rising up</div> - <div class="verse">To reach a dish of hare, he tried to raise</div> - <div class="verse">A joke upon her, and thus spoke,—"My friends,</div> - <div class="verse">Tell me, I pray you by the Gods, what animal</div> - <div class="verse">You think runs fastest o'er the mountain-tops?"</div> - <div class="verse">"Why, my love, a deserter," answer'd Mania.</div> - <div class="verse indent2">Another time, when Mania came to see him,</div> - <div class="verse">She laugh'd at the deserter, telling him,</div> - <div class="verse">That once in battle he had lost his shield.</div> - <div class="verse">But this brave soldier, looking somewhat fierce,</div> - <div class="verse">Sent her away. And as she was departing,</div> - <div class="verse">She said, "My love, don't be so much annoy'd;</div> - <div class="verse">For 'twas not you, who, when you ran away,</div> - <div class="verse">Did lose that shield, but he who lent it you."</div> - <div class="verse indent2">Another time they say a man who was</div> - <div class="verse">A thorough profligate, did entertain</div> - <div class="verse">Mania at supper; and when he question'd her,</div> - <div class="verse">"Do you like being up or down the best?"</div> - <div class="verse">She laugh'd, and said, "I'd rather be up, my friend,</div> - <div class="verse">For I'm afraid, lest, if I lay me down,</div> - <div class="verse">You'd bite my plaited hair from off my head."</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 926]</span></p> - -<p>43. But Machon has also collected the witty sayings of other courtesans -too; and it will not be unseasonable to enumerate some of them now. -Accordingly he mentions Gnathæna thus:—</p> - -<div class="sidenote-left">COURTESANS.</div> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent2">Diphilus once was drinking with Gnathæna.</div> - <div class="verse">Said he, "Your cup is somewhat cold, Gnathæna;"</div> - <div class="verse">And she replied, "'Tis no great wonder, Diphilus,</div> - <div class="verse">For we take care to put some of your Plays in it."</div> - <div class="verse indent2">Diphilus was once invited to a banquet</div> - <div class="verse">At fair Gnathæna's house, as men do say,</div> - <div class="verse">On the holy day of Venus' festival—</div> - <div class="verse">(He being a man above her other lovers</div> - <div class="verse">Beloved by her, though she conceal'd her flame).</div> - <div class="verse">He came accordingly, and brought with him</div> - <div class="verse">Two jars of Chian wine, and four, quite full,</div> - <div class="verse">Of wine from Thasos; perfumes, too, and crowns;</div> - <div class="verse">Sweetmeats and venison; fillets for the head;</div> - <div class="verse">Fish, and a cook, and a female flute-player.</div> - <div class="verse">In the meantime a Syrian friend of hers</div> - <div class="verse">Sent her some snow, and one saperdes; she</div> - <div class="verse">Being ashamed lest any one should hear</div> - <div class="verse">She had received such gifts, and, above all men,</div> - <div class="verse">Fearing lest Diphilus should get at them,</div> - <div class="verse">And show her up in one of his Comedies,</div> - <div class="verse">She bade a slave to carry off at once</div> - <div class="verse">The salt-fish to the men who wanted salt,</div> - <div class="verse">As every one did know; the snow she told him</div> - <div class="verse">To mix with the wine unseen by any one.</div> - <div class="verse">And then she bade the boy to fill the cup</div> - <div class="verse">With ten full cyathi of wine, and bear it</div> - <div class="verse">At once to Diphilus. He eagerly</div> - <div class="verse">Received the cup, and drain'd it to the bottom,</div> - <div class="verse">And, marvelling at the delicious coolness,</div> - <div class="verse">Said—"By Minerva, and by all the gods,</div> - <div class="verse">You must, Gnathæna, be allow'd by all</div> - <div class="verse">To have a most deliciously cool well."</div> - <div class="verse">"Yes," said she, "for we carefully put in,</div> - <div class="verse">From day-to-day, the prologues of your plays."</div> - <div class="verse indent2">A slave who had been flogg'd, whose back was mark'd</div> - <div class="verse">With heavy weals, was once, as it fell out,</div> - <div class="verse">Reposing with Gnathæna:—then, as she</div> - <div class="verse">Embraced him, she found out how rough all over</div> - <div class="verse">His back did feel. "Oh wretched man," said she,</div> - <div class="verse">"In what engagement did you get these wounds?"</div> - <div class="verse">He in a few words answer'd her, and said,</div> - <div class="verse">"That when a boy, once playing with his playmates,</div> - <div class="verse">He'd fallen backwards into the fire by accident."</div> - <div class="verse">"Well," said she, "if you were so wanton then,</div> - <div class="verse">You well deserved to be flogg'd, my friend."</div> - -<span class="pagenum">[Pg 927]</span> - - <div class="verse indent2">Gnathæna once was supping with Dexithea,</div> - <div class="verse">Who was a courtesan as well as she;</div> - <div class="verse">And when Dexithea put aside with care</div> - <div class="verse">Nearly all the daintiest morsels for her mother,</div> - <div class="verse">She said, "I swear by Dian, had I known</div> - <div class="verse">How you went on, Dexithea, I would rather</div> - <div class="verse">Have gone to supper with your mother than you."</div> - <div class="verse indent2">When this Gnathæna was advanced in years,</div> - <div class="verse">Hastening, as all might see, towards the grave,</div> - <div class="verse">They say she once went out into the market,</div> - <div class="verse">And look'd at all the fish, and ask'd the price</div> - <div class="verse">Of every article she saw. And seeing</div> - <div class="verse">A handsome butcher standing at his stall,</div> - <div class="verse">Just in the flower of youth,—"Oh, in God's name,</div> - <div class="verse">Tell me, my youth, what is your price (πῶς ἴστης) to-day?"</div> - <div class="verse">He laugh'd, and said, "Why, if I stoop, three obols."</div> - <div class="verse">"But who," said she, "did give you leave, you wretch,</div> - <div class="verse">To use your Carian weights in Attica?"</div> - <div class="verse indent2">Stratocles once made all his friends a present</div> - <div class="verse">Of kids and shell-fish greatly salted, seeming</div> - <div class="verse">To have dress'd them carefully, so that his friends</div> - <div class="verse">Should the next morning be o'erwhelm'd with thirst,</div> - <div class="verse">And thus protract their drinking, so that he</div> - <div class="verse">Might draw from them some ample contributions.</div> - <div class="verse">Therefore Gnathæna said to one of her lovers,</div> - <div class="verse">Seeing him wavering about his offerings,</div> - <div class="verse">"After the kids<a name="FNanchor_32" id="FNanchor_32"></a><a href="#Footnote_32" class="fnanchor">[32]</a></div> - <div class="verse">Stratocles brings a storm."</div> - <div class="verse indent2">Gnathæna, seeing once a thin young man,</div> - <div class="verse">Of black complexion, lean as any scarecrow,</div> - <div class="verse">Reeking with oil, and shorter than his fellows,</div> - <div class="verse">Called him in jest Adonis. When the youth</div> - <div class="verse">Answer'd her in a rude and violent manner,</div> - <div class="verse">She looking on her daughter who was with her,</div> - <div class="verse">Said, "Ah! it serves me right for my mistake."</div> - <div class="verse indent2">They say that one fine day a youth from Pontus</div> - <div class="verse">Was sleeping with Gnathæna, and at morn</div> - <div class="verse">He ask'd her to display her beauties to him.</div> - <div class="verse">But she replied, "You have no time, for now</div> - <div class="verse">It is the hour to drive the pigs to feed."</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">COURTESANS.</div> - -<p>44. He also mentions the following sayings of Gnathænium, who was the -grand-daughter of Gnathæna:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent2">It happen'd once that a very aged satrap,</div> - <div class="verse">Full ninety years of age, had come to Athens,</div> - <div class="verse">And on the feast of Saturn he beheld</div> - <div class="verse">Gnathænium with Gnathæna going out</div> - <div class="verse">From a fair temple sacred to Aphrodite,</div> - <div class="verse">And noticing her form and grace of motion,</div> - -<span class="pagenum">[Pg 928]</span> - - <div class="verse">He just inquired "How much she ask'd a night?"</div> - <div class="verse">Gnathæna, looking on his purple robe,</div> - <div class="verse">And princely body-guard, said, "A thousand drachmæ."</div> - <div class="verse">He, as if smitten with a mortal wound,</div> - <div class="verse">Said, "I perceive, because of all these soldiers,</div> - <div class="verse">You look upon me as a captured enemy;</div> - <div class="verse">But take five minæ, and agree with me,</div> - <div class="verse">And let them get a bed prepared for us."</div> - <div class="verse">She, as the satrap seem'd a witty man,</div> - <div class="verse">Received his terms, and said, "Give what you like,</div> - <div class="verse">O father, for I know most certainly,</div> - <div class="verse">You'll give my daughter twice as much at night."</div> - <div class="verse indent2">There was at Athens once a handsome smith,</div> - <div class="verse">When she, Gnathænium, had almost abandon'd</div> - <div class="verse">Her trade, and would no longer common be,</div> - <div class="verse">Moved by the love of the actor Andronicus;</div> - <div class="verse">(But at this moment he was gone away,</div> - <div class="verse">After she'd brought him a male child;) this smith</div> - <div class="verse">Then long besought the fair Gnathænium</div> - <div class="verse">To fix her price; and though she long refused,</div> - <div class="verse">By long entreaty and liberality,</div> - <div class="verse">At last he won her over to consent.</div> - <div class="verse">But being but a rude and ill-bred clown,</div> - <div class="verse">He, one day sitting with some friends of his</div> - <div class="verse">In a leather-cutter's shop, began to talk</div> - <div class="verse">About Gnathænium to divert their leisure,</div> - <div class="verse">Narrating all their fond love passages.</div> - <div class="verse">But after this, when Andronicus came</div> - <div class="verse">From Corinth back again, and heard the news,</div> - <div class="verse">He bitterly reproach'd her, and at supper</div> - <div class="verse">He said, with just complaint, unto Gnathænium,</div> - <div class="verse">That she had never granted him such liberties</div> - <div class="verse">As this flogg'd slave had had allow'd to him.</div> - <div class="verse">And then they say Gnathænium thus replied:</div> - <div class="verse">That she was her own mistress, and the smith</div> - <div class="verse">Was so begrimed with soot and dirt that she</div> - <div class="verse">Had no more than she could help to do with him.</div> - <div class="verse indent2">One day they say Gnathænium, at supper,</div> - <div class="verse">Would not kiss Andronicus when he wish'd,</div> - <div class="verse">Though she had done so every day before;</div> - <div class="verse">But she was angry that he gave her nothing.</div> - <div class="verse">Said he, on this, "Gnathæna, don't you see</div> - <div class="verse">How haughtily your daughter's treating me?"</div> - <div class="verse">And she, indignant, said, "You wretched girl,</div> - <div class="verse">Take him and kiss him if he wishes it."</div> - <div class="verse">But she replied, "Why should I kiss him, mother,</div> - <div class="verse">Who does no good to any one in the house,</div> - <div class="verse">But seeks to have his Argos all for nothing?"</div> - <div class="verse indent2">Once, on a day of festival, Gnathænium</div> - <div class="verse">Went down to the Piræus to a lover,</div> - <div class="verse">Who was a foreign merchant, riding cheaply</div> - -<span class="pagenum">[Pg 929]</span> - - <div class="verse">On a poor mule, and having after her</div> - <div class="verse">Three donkeys, three maid-servants, and one nurse.</div> - <div class="verse">Then, at a narrow spot in the road, they met</div> - <div class="verse">One of those knavish wrestlers, men who sell</div> - <div class="verse">Their battles, always taking care to lose them;</div> - <div class="verse">And as he could not pass by easily,</div> - <div class="verse">Being crowded up, he cried—"You wretched man,</div> - <div class="verse">You donkey-driver, if you get not quickly</div> - <div class="verse">Out of my way, I will upset these women,</div> - <div class="verse">And all the donkeys and the mule to boot."</div> - <div class="verse">But quick Gnathænium said, "My friend, I pray you,</div> - <div class="verse">Don't be so valiant now, when you have never</div> - <div class="verse">Done any feat of spirit or strength before."</div> - </div> - </div> - </div> -</div> - -<p>45. And afterwards, Machon gives us the following anecdotes:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent2">They say that Lais the Corinthian,</div> - <div class="verse">Once when she saw Euripides in a garden,</div> - <div class="verse">Holding a tablet and a pen attach'd to it,</div> - <div class="verse">Cried out to him, "Now, answer me, my poet,</div> - <div class="verse">What was your meaning when you wrote in your play,</div> - <div class="verse">'Away, you shameless doer?'" And Euripides,</div> - <div class="verse">Amazed, and wondering at her audacity,</div> - <div class="verse">Said, "Why, you seem to me to be yourself</div> - <div class="verse">A shameless doer." And she, laughing, answer'd,</div> - <div class="verse">"How shameless, if my partners do not think so?"</div> - <div class="verse indent2">Glycerium once received from some lover</div> - <div class="verse">A new Corinthian cloak with purple sleeves,</div> - <div class="verse">And gave it to a fuller. Afterwards,</div> - <div class="verse">When she thought he'd had time enough to clean it,</div> - <div class="verse">She sent her maidservant to fetch it back,</div> - <div class="verse">Giving her money, that she might pay for it.</div> - <div class="verse">But, said the fuller, "You must bring me first</div> - <div class="verse">Three measures full of oil, for want of that</div> - <div class="verse">Is what has hindered me from finishing."</div> - <div class="verse">The maid went back and told her mistress all.</div> - <div class="verse">"Wretch that I am!" Glycerium said, "for he</div> - <div class="verse">Is going to fry my cloak like any herring."</div> - <div class="verse indent2">Demophoon once, the friend of Sophocles,</div> - <div class="verse">While a young man, fell furiously in love</div> - <div class="verse">With Nico, called the Goat, though she was old:</div> - <div class="verse">And she had earn'd this name of Goat, because</div> - <div class="verse">She quite devour'd once a mighty friend of hers,</div> - <div class="verse">Named Thallus,<a name="FNanchor_33" id="FNanchor_33"></a><a href="#Footnote_33" class="fnanchor">[33]</a></div> - <div class="verse">when he came to Attica</div> - <div class="verse">To buy some Chelidonian figs, and also</div> - <div class="verse">To export some honey from th' Hymettian hill.</div> - <div class="verse">And it is said this woman was fair to view.</div> - <div class="verse">And when Demophoon tried to win her over,</div> - <div class="verse">"A pretty thing," said she, "that all you get</div> - <div class="verse">From me you may present to Sophocles."</div> - -<span class="pagenum">[Pg 930]</span> - - <div class="verse indent2">Callisto once, who was nicknamed the Sow,</div> - <div class="verse">Was fiercely quarrelling with her own mother,</div> - <div class="verse">Who also was nicknamed the Crow. Gnathæna</div> - <div class="verse">Appeased the quarrel, and when ask'd the cause of it,</div> - <div class="verse">Said, "What else could it be, but that one Crow</div> - <div class="verse">Was finding fault with the blackness of the other?"</div> - <div class="verse indent2">Men say that Hippe once, the courtesan,</div> - <div class="verse">Had a lover named Theodotus, a man</div> - <div class="verse">Who at the time was prefect of the granaries</div> - <div class="verse">And she on one occasion late in th' evening</div> - <div class="verse">Came to a banquet of King Ptolemy,</div> - <div class="verse">And she'd been often used to drink with him</div> - <div class="verse">So, as she now was very late, she said,</div> - <div class="verse">"I'm very thirsty, papa Ptolemy,</div> - <div class="verse">So let the cup-bearer pour me four gills</div> - <div class="verse">Into a larger cup." The king replied,</div> - <div class="verse">"You must have it in a platter, for you seem</div> - <div class="verse">Already, Hippe,<a name="FNanchor_34" id="FNanchor_34"></a><a href="#Footnote_34" class="fnanchor">[34]</a></div> - <div class="verse">to have had plenty of hay."</div> - <div class="verse indent2">A man named Morichus was courting Phryne,</div> - <div class="verse">The Thespian damsel. And, as she required</div> - <div class="verse">A mina, "'Tis a mighty sum," said Morichus,</div> - <div class="verse">"Did you not yesterday charge a foreigner</div> - <div class="verse">Two little pieces of gold?" "Wait till I want you,"</div> - <div class="verse">Said she, "and I will take the same from you."</div> - <div class="verse indent2">'Tis said that Nico, who was call'd the Goat,</div> - <div class="verse">Once when a man named Pytho had deserted her,</div> - <div class="verse">And taken up with the great fat Euardis,</div> - <div class="verse">But after a time did send again for her,</div> - <div class="verse">Said to the slave who came to fetch her, "Now</div> - <div class="verse">That Pytho is well sated with his swine,</div> - <div class="verse">Does he desire to return to a goat?"</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">COURTESANS.</div> - -<p>46. Up to this point we have been recapitulating the things -mentioned by Macho. For our beautiful Athens has produced such a number -of courtesans (of whom I will tell you as many anecdotes as I can) -as no other populous city ever produced. At all events, Aristophanes -the Byzantian counted up a hundred and thirty-five, and Apollodorus -a still greater number; and Gorgias enumerated still more, saying -that, among a great many more, these eminent ones had been omitted by -Aristophanes—namely, one who was surnamed Paroinos, and Lampyris, -and Euphrosyne: and this last was the daughter of a fuller. And, -besides these, he has omitted Megisto, Agallis, Thaumarium, Theoclea -(and she was nicknamed the Crow), Lenætocystos, Astra, Gnathæna, and -her grand-daughter Gnathænium, and Sige, and Synoris (who was nicknamed -the Candle), and Euclea, and - -<span class="pagenum">[Pg 931]</span> - -Grymæa, and Thryallis, and Chimæra, and Lampas. But Diphilus the comic -poet was violently in love with Gnathæna, (as has been already stated, -and as Lynceus the Samian relates in his Commentaries;) and so once, -when on the stage he had acted very badly, and was turned out (ἠρμένος) -of the theatre, and, for all that, came to Gnathæna as if nothing had -happened; and when he, after he had arrived, begged Gnathæna to wash -his feet, "Why do you want that?" said she; "were you not carried -(ἠρμένος) hither?" And Gnathæna was very ready with her repartees. And -there were other courtesans who had a great opinion of themselves, -paying attention to education, and spending a part of their time on -literature; so that they were very ready with their rejoinders and -replies.</p> - -<p>Accordingly, when on one occasion Stilpo, at a banquet, was accusing -Glycera of seducing the young men of the city, (as Satyrus mentions in -his Lives,) Glycera took him up and said, "You and I are accused of -the same thing, O Stilpo; for they say that you corrupt all who come -to you, by teaching them profitless and amorous sophistries; and they -accuse me of the same thing: for if people waste their time, and are -treated ill, it makes no difference whether they are living with a -philosopher or with a harlot." For, according to Agathon,</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">It does not follow, because a woman's body</div> - <div class="verse">Is void of strength, that her mind, too, is weak.</div> - <div class="verse"></div> - </div> - </div> - </div> -</div> - -<p>47. And Lynceus has recorded many repartees of Gnathæna. There was a -parasite who used to live upon an old woman, and kept himself in very -good condition; and Gnathæna, seeing him, said, "My young friend, -you appear to be in very good case." "What then do you think," said -he, "that I should be if I slept by myself?" "Why, I think you would -starve," said she. Once, when Pausanius, who was nicknamed Laccus,<a name="FNanchor_35" id="FNanchor_35"></a><a href="#Footnote_35" class="fnanchor">[35]</a> -was dancing, he fell into a cask. "The cellar," says Gnathæna, "has -fallen into the cask." On one occasion, some one put a very little wine -into a wine-cooler, and said that it was sixteen years old. "It is -very little of its age," said she, "to be as old as that." Once at a -drinking-party, some young men were fighting about her, and beating one - -<span class="pagenum">[Pg 932]</span> - -another, and she said to the one who was worsted, "Be of -good cheer, my boy; for it is not a contest to be decided by crowns, -but by guineas." There was a man who once gave her daughter a mina, -and never brought her anything more, though he came to see her very -often. "Do you think, my boy," said she, "that now you have once paid -your mina, you are to come here for ever, as if you were going to -Hippomachus the trainer?" On one occasion, when Phryne said to her, -with some bitterness, "What would become of you if you had the stone?" -"I would give it to you," said she, "to sharpen your wit upon." For -it was said that Gnathæna was liable to the stone, while the other -certainly wanted it as Gnathæna hinted. On one occasion, some men were -drinking in her house, and were eating some lentils dressed with onions -(βολβοφάκη); as the maidservant was clearing the table, and -putting some of the lentils in her bosom (κόλπον), Gnathæna -said, "She is thinking of making some κολποφάκη."</p> - -<p>Once, when Andronicus the tragedian had been acting his part in the -representation of the Epigoni with great applause, and was coming to -a drinking-party at her house, and sent a boy forward to bid her make -preparation to receive him, she said—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">"O cursed boy, what word is this you've spoken?"</div> - </div> - </div> - </div> -</div> - -<p>And once, when a chattering fellow was relating that he was just -come from the Hellespont, "Why, then," said she, "did you not go to -the first city in that country?" and when he asked what city, "To -Sigeum,"<a name="FNanchor_36" id="FNanchor_36"></a><a href="#Footnote_36" class="fnanchor">[36]</a> -said she. Once, when a man came to see her, and saw some eggs on a -dish, and said, "Are these raw, Gnathæna, or boiled?" "They are made -of brass, my boy," said she. On one occasion, when Chærephon came to -sup with her without an invitation, Gnathæna pledged him in a cup of -wine. "Take it," said she, "you proud fellow." And he said, "I proud?" -"Who can be more so," said she, "when you come without even being -invited?" And Nico, who was nicknamed the Goat (as Lynceus tells us), -once when she met a parasite, who was very thin in consequence of a -long sickness, said to him, "How lean you are." "No wonder," says he; -"for what do you think is all that I have had to eat these three days?" -"Why, a leather bottle," says she, "or perhaps your shoes."</p> - -<p><span class="pagenum">[Pg 933]</span></p> - -<div class="sidenote-left">COURTESANS.</div> - -<p>48. There was a courtesan named Metanira; and when Democles the -parasite, who was nicknamed Lagynion, fell down in a lot of whitewash, -she said, "Yes, for you have devoted yourself to a place where -there are pebbles." And when he sprung upon a couch which was near -him, "Take care," said she, "lest you get upset." These sayings are -recorded by Hegesander. And Aristodemus, in the second book of his -Laughable Records, says that Gnathæna was hired by two men, a soldier -and a branded slave; and so when the soldier, in his rude manner, -called her a cistern, "How can I be so?" said she; "is it because two -rivers, Lycus and Eleutherus, fall into me?" On one occasion, when -some poor lovers of the daughter of Gnathæna came to feast at her -house, and threatened to throw it down, saying that they had brought -spades and mattocks on purpose; "But," said Gnathæna, "if you had -those implements, you should have pawned them, and brought some money -with you." And Gnathæna was always very neat and witty in all she -said; and she even compiled a code of laws for banquets, according -to which lovers were to be admitted to her and to her daughters, in -imitation of the philosophers, who had drawn up similar documents. And -Callimachus has recorded this code of hers in the third Catalogue of -Laws which he has given; and he has quoted the first words of it as -follows:—"This law has been compiled, being fair and equitable; -and it is written in three hundred and twenty-three verses."</p> - -<p>49. But a slave who had been flogged hired Callistium, who was -nicknamed Poor Helen; and as it was summer, and he was lying down -naked, she, seeing the marks of the whip, said, "Where did you get -this, you unhappy man?" and he said, "Some broth was spilt over me when -I was a boy." And she said, "It must have been made of neats'-leather." -And once, when Menander the poet had failed with one of his plays, -and came to her house, Glycera brought him some milk, and recommended -him to drink it. But he said he would rather not, for there was some -γραῦς<a name="FNanchor_37" id="FNanchor_37"></a><a href="#Footnote_37" class="fnanchor">[37]</a> -on it. But she replied, "Blow it away, and take what there is -beneath."</p> - -<p>Thais said once to a boastful lover of hers, who had borrowed some -goblets from a great many people, and said that he meant to break them -up, and make others of them, "You will destroy what belongs to each -private person." Leontium was once sitting at table with a lover of -hers, when Glycera - -<span class="pagenum">[Pg 934]</span> - -came in to supper; and as the man began to pay more attention to -Glycera, Leontium was much annoyed: and presently, when her friend -turned round, and asked her what she was vexed at, she said, "Ἡ ὑστέρα<a name="FNanchor_38" id="FNanchor_38"></a><a href="#Footnote_38" class="fnanchor">[38]</a> -pains me."</p> - -<p>A lover of hers once sent his seal to Lais the Corinthian, and desired -her to come to him; but she said, "I cannot come; it is only clay." -Thais was one day going to a lover of hers, who smelt like a goat; and -when some one asked her whither she was going, she said—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">To dwell with Ægeus,<a name="FNanchor_39" id="FNanchor_39"></a><a href="#Footnote_39" class="fnanchor">[39]</a> great Pandion's son.</div> - </div> - </div> - </div> -</div> - -<p>Phryne, too, was once supping with a man of the same description, and, -lifting up the hide of a pig, she said, "Take it, and eat<a name="FNanchor_40" id="FNanchor_40"></a><a href="#Footnote_40" class="fnanchor">[40]</a> it." -And once, when one of her friends sent her some wine, which was very -good, but the quantity was small; and when he told her that it was ten -years old; "It is very little of its age," said she. And once, when -the question was asked at a certain banquet, why it is that crowns are -hung up about banqueting-rooms, she said, "Because they delight the -mind."<a name="FNanchor_41" id="FNanchor_41"></a><a href="#Footnote_41" class="fnanchor">[41]</a> -And once, when a slave, who had been flogged, was giving -himself airs as a young man towards her, and saying that he had been -often entangled, she pretended to look vexed; and when he asked her -the reason, "I am jealous of you," said she, "because you have been so -often smitten."<a name="FNanchor_42" id="FNanchor_42"></a><a href="#Footnote_42" class="fnanchor">[42]</a> -Once a very covetous lover of hers was coaxing her, -and saying to her, "You are the Venus of Praxiteles;" "And you," said -she, "are the Cupid of Phidias."<a name="FNanchor_43" id="FNanchor_43"></a><a href="#Footnote_43" class="fnanchor">[43]</a> -</p> - -<div class="sidenote-left">COURTESANS.</div> - -<p>50. And as I am aware that some of those men who have been involved -in the administration of affairs of state have mentioned courtesans, -either accusing or excusing them, I will enumerate some instances -of those who have done so. For Demosthenes, in his speech against -Androtion, mentions Sinope and Phanostrate; and respecting Sinope, -Herodicus the pupil of Crates says, in the sixth book of his treatise -on People mentioned in the Comic Poets, that she was called Abydus, -because she was an old woman. And Antiphanes - -<span class="pagenum">[Pg 935]</span> - -mentions her in his Arcadian, and in his Gardener, -and in his Sempstress, and in his Female Fisher, and in his Neottis. -And Alexis mentions her in his Cleobuline, and Callicrates speaks -of her in his Moschion; and concerning Phanostrate, Apollodorus, -in his treatise on the Courtesans at Athens, says that she was -called Phtheiropyle, because she used to stand at the door (πύλη) and hunt for lice (φθεῖρες).</p> - -<p>And in his oration against Aristagoras, Hyperides says—"And again you -have named, in the same manner, the animals called aphyæ." Now, aphyæ, -besides meaning anchovies, was also a nickname for some courtesans; -concerning whom the before-mentioned Apollodorus says—"Stagonium and -Amphis were two sisters, and they were called Aphyæ, because they were -white, and thin, and had large eyes." And Antiphanes, in his book on -Courtesans, says that Nicostratis was called Aphya for the same reason. -And the same Hyperides, in his speech against Mantitheus, who was being -prosecuted for an assault, speaks in the following manner respecting -Glycera—"Bringing with him Glycera the daughter of Thalassis in a -pair-horse chariot." But it is uncertain whether this is the same -Glycera who was the mistress of Harpalus; concerning whom Theopompus -speaks in his treatise on the Chian Epistle, saying that after the -death of Pythionica, Harpalus sent for Glycera to come to him from -Athens; and when she came, she lived in the palace which is at Tarsus, -and was honoured with royal honours by the populace, and was called -queen; and an edict was issued, forbidding any one to present Harpalus -with a crown, without at the same time presenting Glycera with another. -And at Rhossus, he went so far as to erect a brazen statue of her by -the side of his own statue. And Clitarchus has given the same account -in his History of Alexander. But the author of Agen, a satyric drama, -(whoever he was, whether it was Python of Catana, or king Alexander -himself,) says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And now they say that Harpalus has sent them</div> - <div class="verse">Unnumber'd sacks of corn, no fewer than</div> - <div class="verse">Those sent by Agen, and is made a citizen:</div> - <div class="verse">But this was Glycera's corn, and it may be</div> - <div class="verse">Ruin to them, and not a harlot's earnest.</div> - </div> - </div> - </div> -</div> - -<p>51. And Lysias, in his oration against Lais, if, indeed, the speech is -a genuine one, mentions these circumstances—"Philyra abandoned the -trade of a harlot when she was still quite young; and so did Scione, - -<span class="pagenum">[Pg 936]</span> - -and Hippaphesis, and Theoclea, and Psamathe, and Lagisca, and Anthea." -But perhaps, instead of Anthea, we ought to read Antea. For I do not -find any mention made by any one of a harlot named Anthea. But there is -a whole play named after Antea, by either Eunicus or Philyllius. And -the author of the oration against Neæra, whoever he was, also mentions -her. But in the oration against Philonides, who was being prosecuted -for an assault, Lysias, if at least it is a genuine speech of his, -mentions also a courtesan called Nais. And in his speech against -Medon, for perjury, he mentions one by the name of Anticyra; but this -was only a nickname given to a woman, whose real name was Hoia, as -Antiphanes informs us in his treatise on Courtesans, where he says that -she was called Anticyra,<a name="FNanchor_44" id="FNanchor_44"></a><a -href="#Footnote_44" class="fnanchor">[44]</a> because she was in the -habit of drinking with men who were crazy and mad; or else because -she was at one time the mistress of Nicostratus the physician, and -he, when he died, left her a great quantity of hellebore, and nothing -else. Lycurgus, also, in his oration against Leocrates, mentions -a courtesan named Irenis, as being the mistress of Leocrates. And -Hyperides mentions Nico in his oration against Patrocles. And we have -already mentioned that she used to be nicknamed the Goat, because she -had ruined Thallus the innkeeper. And that the goats are very fond of -the young shoots of the olive (θάλλοι), on which account the animal is -never allowed to approach the Acropolis, and is also never sacrificed -to Minerva, is a fact which we shall dilate upon hereafter. But -Sophocles, in his play called The Shepherds, mentions that this animal -does browse upon the young shoots, speaking as follows—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">For early in the morning, ere a man</div> - <div class="verse">Of all the folks about the stable saw me,</div> - <div class="verse">As I was bringing to the goat a thallus</div> - <div class="verse">Fresh pluck'd, I saw the army marching on</div> - <div class="verse">By the projecting headland.</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">COURTESANS.</div> - -<p>Alexis also mentions Nannium, in his Tarentines, thus—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But Nannium is mad for love of Bacchus,—</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 937]</span></p> - -<p>jesting upon her as addicted to intoxication. And Menander, in his -false Hercules, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Did he not try to wheedle Nannium?</div> - </div> - </div> - </div> -</div> - -<p>And Antiphanes, in his treatise on Courtesans, says—"Nannium was -nicknamed the Proscenium, because she had a beautiful face, and used -to wear very costly garments embroidered with gold, but when she -was undressed she was a very bad figure. And Corone was Nannium's -daughter, and she was nicknamed Tethe, from her exceedingly debauched -habits." Hyperides, in his oration against Patrocles, also speaks of -a female flute-player named Nemeas. And we may wonder how it was that -the Athenians permitted a courtesan to have such a name, which was -that of a most honourable and solemn festival. For not only those who -prostituted themselves, but all other slaves also were forbidden to -take such names as that, as Polemo tells us, in his treatise on the -Acropolis.</p> - -<p>52. The same Hyperides also mentions my Ocimum, as you call her, O -Cynulcus, in his second oration against Aristagoras, speaking thus—"As -Lais, who appears to have been superior in beauty to any woman who had -ever been seen, and Ocimum, and Metanira." And Nicostratus, a poet of -the middle comedy, mentions her also in his Pandrosus, where he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Then go the same way to Aerope,</div> - <div class="verse">And bid her send some clothes immediately,</div> - <div class="verse">And brazen vessels, to fair Ocimum.</div> - </div> - </div> - </div> -</div> - -<p>And Menander, in his comedy called The Flatterer, gives the following -catalogue of courtesans—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Chrysis, Corone, Ischas, and Anticyra,</div> - <div class="verse">And the most beautiful Nannarium,—</div> - <div class="verse">All these you had.</div> - </div> - </div> - </div> -</div> - -<p>And Philetærus, in his Female Hunter, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Is not Cercope now extremely old,</div> - <div class="verse">Three thousand years at least? and is not Telesis,</div> - <div class="verse">Diopithes' ugly daughter, three times that?</div> - <div class="verse">And as for old Theolyte, no man</div> - <div class="verse">Alive can tell the date when she was born.</div> - <div class="verse">Then did not Lais persevere in her trade</div> - <div class="verse">Till the last day of her life? and Isthmias,</div> - <div class="verse">Neæra too, and Phila, grew quite rotten.</div> - <div class="verse">I need not mention all the Cossyphæ,</div> - <div class="verse">Galenæ, and Coronæ; nor will I</div> - <div class="verse">Say aught of Nais, as her teeth are gone.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 938]</span></p> - -<p>And Theophilus, in his Amateur of the Flute, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Lest he should with disastrous shipwreck fall</div> - <div class="verse">Into Meconis, Lais, or Sisymbrion,</div> - <div class="verse">Or Barathrum, or Thallusa, or any other</div> - <div class="verse">With whom the panders bait their nets for youths,</div> - <div class="verse">Nannium, or Malthace.</div> - </div> - </div> - </div> -</div> - -<p>53. Now when Myrtilus had uttered all this with extreme volubility, he -added:—May no such disaster befal you, O philosophers, who even before -the rise of the sect called Voluptuaries, yourselves broke down the -wall of pleasure, as Eratosthenes somewhere or other expresses it. And -indeed I have now quoted enough of the smart sayings of the courtesans, -and I will pass on to another topic. And first of all, I will speak -of that most devoted lover of truth, Epicurus, who, never having been -initiated into the encyclic series of learning, used to say that -those were well off who applied themselves to philosophy in the same -way in which he did himself; and these were his words—"I praise and -congratulate you, my young man, because you have come over to the study -of philosophy unimbued with any system." On which account Timon styles -him—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The most unletter'd schoolmaster alive.</div> - </div> - </div> - </div> -</div> - -<p>Now, had not this very Epicurus Leontium for his mistress, her, I mean, -who was so celebrated as a courtesan? But she did not cease to live as -a prostitute when she began to learn philosophy, but still prostituted -herself to the whole sect of Epicureans in the gardens, and to Epicurus -himself, in the most open manner; so that this great philosopher was -exceedingly fond of her, though he mentions this fact in his epistles -to Hermarchus.</p> - -<div class="sidenote-left">COURTESANS.</div> - -<p>54. But as for Lais of Hyccara—(and Hyccara is a city in -Sicily, from which place she came to Corinth, having been made a -prisoner of war, as Polemo relates in the sixth book of his History, -addressed to Timæus: and Aristippus was one of her lovers, and so was -Demosthenes the orator, and Diogenes the Cynic: and it was also said -that the Venus, which is at Corinth, and is called Melænis, appeared -to her in a dream, intimating to her by such an appearance that she -would be courted by many lovers of great wealth;)—Lais, I say, -is mentioned by Hyperides, in the second of his speeches against -Aristagoras. And Apelles the painter, having seen - -<span class="pagenum">[Pg 939]</span> - -Lais while she was still a maiden, drawing water at the fountain -Pirene, and marvelling at her beauty, took her with him on one occasion -to a banquet of his friends. And when his companions laughed at him -because he had brought a maiden with him to the party, instead of a -courtesan, he said—"Do not wonder, for I will show you that she -is quite beautiful enough for future enjoyment within three years." -And a prediction of this sort was made by Socrates also, respecting -Theodote the Athenian, as Xenophon tells us in his Memorabilia, for he -used to say—"That she was very beautiful, and had a bosom finely -shaped beyond all description. And let us," said he, "go and see the -woman; for people cannot judge of beauty by hearsay." But Lais was so -beautiful, that painters used to come to her to copy her bosom and her -breasts. And Lais was a rival of Phryne, and had an immense number of -lovers, never caring whether they were rich or poor, and never treating -them with any insolence.</p> - -<p>55. And Aristippus every year used to spend whole days with her in -Ægina, at the festival of Neptune. And once, being reproached by his -servant, who said to him—"You give her such large sums of money, but -she admits Diogenes the Cynic for nothing:" he answered, "I give Lais a -great deal, that I myself may enjoy her, and not that no one else may." -And when Diogenes said, "Since you, O Aristippus, cohabit with a common -prostitute, either, therefore, become a Cynic yourself, as I am, or -else abandon her;" Aristippus answered him—"Does it appear to you, O -Diogenes, an absurd thing to live in a house where other men have lived -before you?" "Not at all," said he. "Well, then, does it appear to you -absurd to sail in a ship in which other men have sailed before you?" -"By no means," said he. "Well, then," replied Aristippus, "it is not a -bit more absurd to be in love with a woman with whom many men have been -in love already."</p> - -<p>And Nymphodorus the Syracusan, in his treatise on the People who -have been admired and eminent in Sicily, says that Lais was a native -of Hyccara, which he describes as a strong fortress in Sicily. But -Strattis, in his play entitled The Macedonians or Pausanias, says that -she was a Corinthian, in the following lines—</p> - -<p><span class="pagenum">[Pg 940]</span></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> Where do these damsels come from, and who are they?</div> - <div class="verse indent-4"><i>B.</i> At present they are come from Megara,</div> - <div class="verse indent-3">But they by birth are all Corinthians:</div> - <div class="verse indent-3">This one is Lais, who is so well known.</div> - </div> - </div> - </div> -</div> - -<p>And Timæus, in the thirteenth book of his History, says she came from -Hyccara, (using the word in the plural number;) as Polemo has stated, -where he says that she was murdered by some women in Thessaly, because -she was beloved by a Thessalian of the name of Pausanias; and that she -was beaten to death, out of envy and jealousy, by wooden footstools in -the temple of Venus; and that from this circumstance that temple is -called the temple of the impious Venus; and that her tomb is shown on -the banks of the Peneus, having on it an emblem of a stone water-ewer, -and this inscription—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">This is the tomb of Lais, to whose beauty,</div> - <div class="verse">Equal to that of heavenly goddesses,</div> - <div class="verse">The glorious and unconquer'd Greece did bow;</div> - <div class="verse">Love was her father, Corinth was her home,</div> - <div class="verse">Now in the rich Thessalian plain she lies;—</div> - </div> - </div> - </div> -</div> - -<p>so that those men talk nonsense who say that she was buried in Corinth, -near the Craneum.</p> - -<p>56. And did not Aristotle the Stagirite have a son named Nicomachus -by a courtesan named Herpyllis? and did he not live with her till his -death? as Hermippus informs us in the first book of his History of -Aristotle, saying that great care was taken of her in the philosopher's -will. And did not our admirable Plato love Archaianassa, a courtesan of -Colophon? so that he even composed this song in her honour:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">My mistress is the fair Archaianassa</div> - <div class="verse">From Colophon, a damsel in whom Love</div> - <div class="verse">Sits on her very wrinkles irresistible.</div> - <div class="verse">Wretched are those, whom in the flower of youth,</div> - <div class="verse">When first she came across the sea, she met;</div> - <div class="verse">They must have been entirely consumed.</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">COURTESANS.</div> - -<p>And did not Pericles the Olympian (as Clearchus tells us in the -first book of his treatise on Amatory Matters) throw all Greece into -confusion on account of Aspasia, not the younger one, but that one -who associated with the wise Socrates; and that, too, though he was a -man who had acquired such a vast reputation for wisdom and political -sagacity? But, indeed, Pericles was always a man much addicted to amorous - -<span class="pagenum">[Pg 941]</span> - -indulgences; and he cohabited even with his own son's wife, as -Stesimbrotus the Thasian informs us; and Stesimbrotus was a -contemporary of his, and had seen him, as he tells us in his book -entitled a Treatise on Themistocles, and Thucydides, and Pericles. -And Antisthenes, the pupil of Socrates, tells us that Pericles, being -in love with Aspasia, used to kiss her twice every day, once when he -entered her house, and once when he left it. And when she was impeached -for impiety, he himself spoke in her behalf, and shed more tears for -her sake than he did when his own property and his own life were -imperilled. Moreover, when Cimon had had an incestuous intrigue with -Elpinice, his sister, who was afterwards given in marriage to Callias, -and when he was banished, Pericles contrived his recall, exacting the -favours of Elpinice as his recompense.</p> - -<p>And Pythænetus, in the third book of his History of Ægina, says that -Periander fell violently in love with Melissa, the daughter of Procles -of Epidaurus, when he had seen her clothed in the Peloponnesian fashion -(for she had on no cloak, but a single tunic only, and was acting -as cup-bearer to the young men,) and he married her. And Tigris of -Leucadia was the mistress of Pyrrhus king of Epirus, who was the third -in descent from the Pyrrhus who invaded Italy; but Olympias, the young -man's mother, took her off by poison.</p> - -<p>57. And Ulpian, as if he had got some unexpected gain, while Myrtilus -was still speaking, said:—Do we say ὁ τίγρις in the -masculine gender? for I know that Philemon says this in his play called -Neæra:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> Just as Seleucus sent the tiger (τὴν τίγριν) here,</div> - <div class="verse indent-3">Which we have seen, so we in turn ought now</div> - <div class="verse indent-3">To send Seleucus back a beast from here.</div> - <div class="verse indent-4"><i>B.</i> Let's send him a trigeranum;<a name="FNanchor_45" id="FNanchor_45"></a><a href="#Footnote_45" class="fnanchor">[45]</a></div> - <div class="verse indent-3">for that's</div> - <div class="verse indent-3">An animal not known much in those parts. - </div> - </div> - </div> -</div> - -<p>And Myrtilus said to him:—Since you interrupted us when we were -making out a catalogue of women, not like the lists of Sosicrates the -Phanagorite, or like the catalogue of women of Nilænetus the Samian or -Abderitan (whichever was really his native country), I, digressing a -little, will turn to your question, my old Phœnix. Learn, then, that - -<span class="pagenum">[Pg 942]</span> - -Alexis, in his Pyraunus, has said τὸν τίγριν, using the word in the -masculine gender; and these are his words:</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Come, open quick the door; I have been here,</div> - <div class="verse">Though all unseen, walking some time,—a statue,</div> - <div class="verse">A millstone, and a seahorse, and a wall,</div> - <div class="verse">The tiger (ὁ τίγρις) of Seleucus.</div> - </div> - </div> - </div> -</div> - -<p>And I might quote other evidences of the fact, but I postpone them for -the present, while I finish my catalogue, as far as it comprehends the -beautiful women.</p> - -<p>58. For Clearchus speaks thus concerning Epaminondas: "Epaminondas the -Theban behaved with more dignity than these men did; but still there -was a want of dignity in the way in which he was induced to waver in -his sentiments in his association with women, as any one will admit -who considers his conduct with the wife of Lacon." But Hyperides the -orator, having driven his son Glaucippus out of his house, received -into it that most extravagant courtesan Myrrhina, and kept her in the -city; and he also kept Aristagora in the Piræus, and Phila at Eleusis, -whom he bought for a very large sum, and then emancipated; and after -that he made her his housekeeper, as Idomeneus relates. But, in his -oration in defence of Phryne, Hyperides confesses that he is in love -with the woman; and yet, before he had got cured of that love, he -introduced the above-mentioned Myrrhina into his house.</p> - -<p>59. Now Phryne was a native of Thespiæ; and being prosecuted by -Euthias on a capital charge, she was acquitted: on which account -Euthias was so indignant that he never instituted any prosecution -afterwards, as Hermippus tells us. But Hyperides, when pleading -Phryne's cause, as he did not succeed at all, but it was plain that the -judges were about to condemn her, brought her forth into the middle of -the court, and, tearing open her tunic and displaying her naked bosom, -employed all the end of his speech, with the highest oratorical art, to -excite the pity of her judges by the sight of her beauty, and inspired -the judges with a superstitious fear, so that they were so moved by -pity as not to be able to stand the idea of condemning to death "a -prophetess and priestess of Venus." And when she was acquitted, a -decree was drawn up in the following form: "That hereafter no orator -should endeavour to excite pity on behalf of anyone, and that no man -or woman, when impeached, shall have his or her case decided on while -present."</p> - -<p><span class="pagenum">[Pg 943]</span></p> - -<div class="sidenote-left">COURTESANS.</div> - -<p>But Phryne was a really beautiful woman, even in those parts of her -person which were not generally seen: on which account it was not easy -to see her naked; for she used to wear a tunic which covered her whole -person, and she never used the public baths. But on the solemn assembly -of the Eleusinian festival, and on the feast of the Posidonia, then -she laid aside her garments in the sight of all the assembled Greeks, -and having undone her hair, she went to bathe in the sea; and it was -from her that Apelles took his picture of the Venus Anadyomene; and -Praxiteles the statuary, who was a lover of hers, modelled the Cnidian -Venus from her body; and on the pedestal of his statue of Cupid, which -is placed below the stage in the theatre, he wrote the following -inscription:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Praxiteles has devoted earnest care</div> - <div class="verse">To representing all the love he felt,</div> - <div class="verse">Drawing his model from his inmost heart:</div> - <div class="verse">I gave myself to Phryne for her wages,</div> - <div class="verse">And now I no more charms employ, nor arrows,</div> - <div class="verse">Save those of earnest glances at my love.</div> - </div> - </div> - </div> -</div> - -<p>And he gave Phryne the choice of his statues, whether she chose to take -the Cupid, or the Satyrus which is in the street called the Tripods; -and she, having chosen the Cupid, consecrated it in the temple at -Thespiæ. And the people of her neighbourhood, having had a statue -made of Phryne herself, of solid gold, consecrated it in the temple -of Delphi, having had it placed on a pillar of Pentelican marble; and -the statue was made by Praxiteles. And when Crates the Cynic saw it, -he called it "a votive offering of the profligacy of Greece." And this -statue stood in the middle between that of Archidamus, king of the -Lacedæmonians, and that of Philip the son of Amyntas; and it bore this -inscription—"Phryne of Thespiæ, the daughter of Epicles," as we are -told by Alcetas, in the second book of his treatise on the Offerings at -Delphi.</p> - -<p>60. But Apollodorus, in his book on Courtesans, says that there were -two women named Phryne, one of whom was nicknamed Clausigelos,<a name="FNanchor_46" id="FNanchor_46"></a><a href="#Footnote_46" class="fnanchor">[46]</a> -and the other Saperdium. But Herodicus, - -<span class="pagenum">[Pg 944]</span> - -in the sixth book of his Essay on People mentioned by the Comic Poets, -says that the one who is mentioned by the orators was called Sestos, -because she sifted (ἀποσήθω) and stripped bare all her -lovers; and that the other was the native of Thespiæ. But Phryne was -exceedingly rich, and she offered to build a wall round Thebes, if the -Thebans would inscribe on the wall, "Alexander destroyed this wall, -but Phryne the courtesan restored it;" as Callistratus states in his -treatise on Courtesans. And Timocles the comic poet, in his Neæra, -has mentioned her riches (the passage has been already cited); and so -has Amphis, in his Curis. And Gryllion was a parasite of Phryne's, -though he was one of the judges of the Areopagus; as also Satyrus, -the Olynthian actor, was a parasite of Pamphila. But Aristogiton, in -his book against Phryne, says that her proper name was Mnesarete; and -I am aware that Diodorus Periegetes says that the oration against -her which is ascribed to Euthias, is really the work of Anaximenes. -But Posidippus the comic poet, in his Ephesian Women, speaks in the -following manner concerning her:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Before our time, the Thespian Phryne was</div> - <div class="verse">Far the most famous of all courtesans;</div> - <div class="verse">And even though you're later than her age,</div> - <div class="verse">Still you have heard of the trial which she stood.</div> - <div class="verse">She was accused on a capital charge</div> - <div class="verse">Before the Heliæa, being said</div> - <div class="verse">To have corrupted all the citizens;</div> - <div class="verse">But she besought the judges separately</div> - <div class="verse">With tears, and so just saved herself from judgment.</div> - </div> - </div> - </div> -</div> - -<p>61. And I would have you all to know that Democles, the orator, became -the father of Demeas, by a female flute-player who was a courtesan; and -once when he, Demeas, was giving himself airs in the tribune, Hyperides -stopped his mouth, saying, "Will not you be silent, young man? why, -you make more puffing than your mother did." And also Bion of the -Borysthenes, the philosopher, was the son of a Lacedæmonian courtesan -named Olympia; as Nicias the Nicæan informs us in his treatise called -the Successions of the Philosophers. And Sophocles the tragedian, -when he was an old man, was a lover of Theoris the courtesan; and -accordingly, supplicating the favour and assistance of Venus, he says—</p> - -<p><span class="pagenum">[Pg 945]</span></p> - -<div class="sidenote-left">COURTESANS.</div> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Hear me now praying, goddess, nurse of youths,</div> - <div class="verse">And grant that this my love may scorn young men,</div> - <div class="verse">And their most feeble fancies and embraces;</div> - <div class="verse">And rather cling to grey-headed old men,</div> - <div class="verse">Whose minds are vigorous, though their limbs be weak.</div> - </div> - </div> - </div> -</div> - -<p>And these verses are some of those which are at times attributed to -Homer. But he mentions Theoris by name, speaking thus in one of his -plain choruses:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">For dear to me Theoris is.</div> - </div> - </div> - </div> -</div> - -<p>And towards the end of his life, as Hegesander says, he was a lover -of the courtesan Archippa, and he left her the heiress of all his -property; but as Archippa cohabited with Sophocles, though he was very -old, Smicrines, her former lover, being asked by some one what Archippa -was doing, said very wittily, "Why, like the owls, she is sitting on -the tombs."</p> - -<p>62. But Isocrates also, the most modest of all the orators, had a -mistress named Metanira, who was very beautiful, as Lysias relates in -his Letters. But Demosthenes, in his oration against Neæra, says that -Metanira was the mistress of Lysias. And Lysias also was desperately -in love with Lagis the courtesan, whose panegyric Cephalus the orator -wrote, just as Alcidamas the Elæan, the pupil of Gorgias, himself -wrote a panegyric on the courtesan Nais. And, in his oration against -Philonides, who was under prosecution for an assault, (if, at least, -the oration be a genuine one,) Lysias says that Nais was the mistress -of Philonides, writing as follows:—"There is then a woman who is a -courtesan, Nais by name, whose keeper is Archias; but your friend -Philonides states himself to be in love with her." Aristophanes also -mentions her in his Gerytades, and perhaps also in his Plutus, where he -says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Is it not owing to you the greedy Lais</div> - <div class="verse">Does love Philonides?</div> - </div> - </div> - </div> -</div> - -<p>For perhaps here we ought to read Nais, and not Lais. But Hermippus, in -his Essay on Isocrates, says that Isocrates, when he was advancing in -years, took the courtesan Lagisca to his house, and had a daughter by -her. And Strattis speaks of her in these lines:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And while she still was in her bed, I saw</div> - <div class="verse">Isocrates' concubine, Lagisca,</div> - <div class="verse">Playing her tricks; and with her the flute-maker.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 946]</span></p> - -<p>And Lysias, in his speech against Lais, (if, at least, the oration be -a genuine one,) mentions her, giving a list of other courtesans also, -in the following words:—"Philyra indeed abandoned the trade of a -courtesan while she was still young; and Scione, and Hippaphesis, and -Theoclea, and Psamathe, and Lagisca, and Anthea, and Aristoclea, all -abandoned it also at an early age."</p> - -<p>63. But it is reported that Demosthenes the orator had children by -a courtesan; at all events he himself, in his speech about gold, -introduced his children before the court, in order to obtain pity by -their means, without their mother; although it was customary to bring -forward the wives of those who were on their trial; however, he did -this for shame's sake, hoping to avoid calumny. But this orator was -exceedingly addicted to amorous indulgences, as Idomeneus tells us. -Accordingly, being in love with a youth named Aristarchus, he once, -when he was intoxicated, insulted Nicodemus on his account, and struck -out his eyes. He is related also to have been very extravagant in his -table, and his followers, and in women. Therefore, his secretary once -said, "But what can any one say of Demosthenes? For everything that he -has thought of for a whole year, is all thrown into confusion by one -woman in one night." Accordingly, he is said to have received into his -house a youth named Cnosion, although he had a wife; and she, being -indignant at this, went herself and slept with Cnosion.</p> - -<div class="sidenote-left">COURTESANS.</div> - -<p>64. And Demetrius the king, the last of all Alexander's successors, -had a mistress named Myrrhina, a Samian courtesan; and in every respect -but the crown, he made her his partner in the kingdom, as Nicolaus of -Damascus tells us. And Ptolemy the son of Ptolemy Philadelphus the -king, who was governor of the garrison in Ephesus, had a mistress named -Irene. And she, when plots were laid against Ptolemy by the Thracians -at Ephesus, and when he fled to the temple of Diana, fled with him: and -when the conspirators had murdered him, Irene seizing hold of the bars -of the doors of the temple, sprinkled the altar with his blood till -they slew her also. And Sophron the governor of Ephesus had a mistress, -Danae, the daughter of Leontium the Epicurean, who was also a courtesan -herself. And by her means he was saved when -a plot was laid against him by Laodice, and Laodice was thrown - -<span class="pagenum">[Pg 947]</span> - -down a precipice, as Phylarchus relates in his twelfth book in these -words: "Danae was a chosen companion of Laodice, and was trusted by -her with all her secrets; and, being the daughter of that Leontium who -had studied with Epicurus the natural philosopher, and having been -herself formerly the mistress of Sophron, she, perceiving that Laodice -was laying a plot to murder Sophron, revealed the plot to Sophron by -a sign. And he, understanding the sign, and pretending to agree to -what she was saying to him, asked two days to deliberate on what he -should do. And, when she had agreed to that, he fled away by night to -Ephesus. But Laodice, when she learnt what had been done by Danae, -threw her down a precipice, discarding all recollection of their former -friendship. And they say that Danae, when she perceived the danger -which was impending over her, was interrogated by Laodice, and refused -to give her any answer; but, when she was dragged to the precipice, -then she said, that "many people justly despise the Deity, and they may -justify themselves by my case, who having saved a man who was to me as -my husband, am requited in this manner by the Deity. But Laodice, who -murdered her husband, is thought worthy of such honour."</p> - -<p>The same Phylarchus also speaks of Mysta, in his fourteenth book, in -these terms: "Mysta was the mistress of Seleucus the king, and when -Seleucus was defeated by the Galatæ, and was with difficulty able to -save himself by flight, she put off the robes of a queen which she -had been accustomed to wear, and assumed the garment of an ordinary -servant; and being taken prisoner, was carried away with the rest of -the captives. And being sold in the same manner as her handmaidens, she -came to Rhodes; and there, when she had revealed who she was, she was -sent back with great honour to Seleucus by the Rhodians."</p> - -<p>65. But Demetrius Phalereus being in love with Lampito, a courtesan of -Samos, was pleased when he himself was addressed as Lampito, as Diyllus -tells us; and he also had himself called Charitoblepharos.<a name="FNanchor_47" id="FNanchor_47"></a><a href="#Footnote_47" class="fnanchor">[47]</a> And -Nicarete the courtesan was the mistress of Stephanus the orator; and - -<span class="pagenum">[Pg 948]</span> - -Metanira was the mistress of Lysias the sophist; and these -women were the slaves of Casius the Elean, with many other such, as -Antea, Stratola, Aristoclea, Phila, Isthmias, and Neæra. But Neæra was -the mistress of Stratoclides, and also of Xenoclides the poet, and of -Hipparchus the actor, and of Phrynion the Pæanian, who was the son of -Demon and the nephew of Demochares. And Phrynichus and Stephanus the -orator used to have Neæra in turn, each a day, since their friends had -so arbitrated the matter for them; and the daughter of Neæra, whose -name was Strymbela, and who was afterwards called Phano, Stephanus -gave (as if she had been his own daughter) in marriage to Phrastor of -Ægialea; as Demosthenes tells us in his oration against Neæra. And he -also speaks in the following manner about Sinope the courtesan: "And -you punished Archias the hierophant, when he was convicted before the -regular tribunals of behaving with impiety, and offering sacrifices -which were contrary to the laws of the nation. And he was accused also -of other things, and among them of having sacrificed a victim on the -festival of Ceres, which was offered by Sinope the courtesan, on the -altar which is in the court of the temple at Eleusis, though it is -against the law to sacrifice any victims on that day; and though, too, -it was no part of his duty to sacrifice at all, but it belonged to the -priestess to do so."</p> - -<p>66. Plangon the Milesian was also a celebrated courtesan; and she, -as she was most wonderfully beautiful, was beloved by a young man -of Colophon, who had a mistress already whose name was Bacchis. -Accordingly, when this young man began to address his solicitations -to Plangon, she, having heard of the beauty of Bacchis, and wishing -to make the young man abandon his love for her, when she was unable -to effect that, she required as the price of her favours the necklace -of Bacchis, which was very celebrated. And he, as he was exceedingly -in love, entreated Bacchis not to see him totally overwhelmed with -despair; and Bacchis, seeing the excited state of the young man, gave -him the necklace. And Plangon, when she saw the freedom from jealousy -which was exhibited by Bacchis, sent her back the necklace, but kept -the young man: and ever after Plangon and Bacchis were friends, loving -the young man in common; and the Ionians being amazed at this, as -Menetor tells us in his treatise concerning Offerings, gave Plangon the -name of Pasiphila.<a name="FNanchor_48" id="FNanchor_48"></a><a href="#Footnote_48" class="fnanchor">[48]</a> -And Archilochus mentions her in the following lines:—</p> - -<p><span class="pagenum">[Pg 949]</span></p> - -<div class="sidenote-left">COURTESANS.</div> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">As a fig-tree planted on a lofty rock</div> - <div class="verse">Feeds many crows and jackdaws, so Pasiphila's</div> - <div class="verse">A willing entertainer of all strangers.</div> - </div> - </div> - </div> -</div> - -<p>That Menander the poet was a lover of Glycera, is notorious to -everybody; but still he was not well pleased with her. For when -Philemon was in love with a courtesan, and in one of his plays called -her "Excellent," Menander, in one of his plays, said, in contradiction -to this, that there was no courtesan who was good.</p> - -<p>67. And Harpalus the Macedonian, who robbed Alexander of vast sums -of money and then fled to Athens, being in love with Pythionica, spent -an immense deal of money on her; and she was a courtesan. And when she -died he erected a monument to her which cost him many talents. And -as he was carrying her out to burial, as Posidonius tells us in the -twenty-second book of his History, he had the body accompanied with -a band of the most eminent artists of all kinds, and with all sorts -of musical instruments and songs. And Dicæarchus, in his Essay on the -Descent to the Cave of Trophonius, says,—"And that same sort of -thing may happen to any one who goes to the city of the Athenians, and -who proceeds by the road leading from Eleusis, which is called the -Sacred Road; for, if he stops at that point from which he first gets a -sight of Athens, and of the temple, and of the citadel, he will see a -tomb built by the wayside, of such a size that there is none other near -which can be compared with it for magnitude. And at first, as would be -natural, he would pronounce it to be the tomb, beyond all question, of -Miltiades, or Cimon, or Pericles, or of some other of the great men -of Athens. And above all, he would feel sure that it had been erected -by the city at the public expense; or at all events by some public -decree; and then, again, when he heard it was the tomb of Pythionica -the courtesan, what must be his feelings?"</p> - -<p>And Theopompus also, in his letter to Alexander, speaking reproachfully -of the profligacy of Harpalus, says,—"But just consider and listen to -the truth, as you may hear from the people of Babylon, as to the manner -in which he treated Pythionica when she was dead; who was originally - -<span class="pagenum">[Pg 950]</span> - -the slave of Bacchis, the female flute-player. And Bacchis herself -had been the slave of Sinope the Thracian, who brought her -establishment of harlots from Ægina to Athens; so that she was not only -trebly a slave, but also trebly a harlot. He, however, erected two -monuments to her at an expense exceeding two hundred talents. And every -one marvelled that no one of all those who died in Cilicia, in defence -of your dominions and of the freedom of the Greeks, had had any tomb -adorned for them either by him or by any other of the governors of the -state; but that a tomb should be erected to Pythionica the courtesan, -both in Athens and in Babylon; and they have now stood a long time. -For a man who ventured to call himself a friend to you, has dared to -consecrate a temple and a spot of ground to a woman whom everybody -knew to have been common to every one who chose at the same fixed -price, and to call both the temple and the altar those of Pythionica -Venus; and in so doing, he despised also the vengeance of the Gods, and -endeavoured to insult the honours to which you are entitled." Philemon -also mentions these circumstances, in his comedy called the Babylonian, -where he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">You shall be queen of Babylon if the Fates</div> - <div class="verse">Will but permit it. Sure you recollect</div> - <div class="verse">Pythionica and proud Harpalus.</div> - </div> - </div> - </div> -</div> - -<p>Alexis also mentions her in his Lyciscus.</p> - -<div class="sidenote-left">COURTESANS.</div> - -<p>68. But after the death of Pythionica, Harpalus sent for Glycera, -and she also was a courtesan, as Theopompus relates, when he says that -Harpalus issued an edict that no one should present him with a crown, -without at the same time paying a similar compliment to his prostitute; -and adds,—"He has also erected a brazen statue to Glycera in -Rhossus of Syria, where he intends to erect one of you, and another of -himself. And he has permitted her to dwell in the palace in Tarsus, -and he permits her to receive adoration from the people, and to bear -the title of Queen, and to be complimented with other presents, which -are only fit for your own mother and your own wife." And we have a -testimony coinciding with this from the author of the Satyric drama -called Agen, which was exhibited, on the occasion when the Dionysian -festival was celebrated on the banks of the river Hydaspes, by the -author, whether he was Pythen of Catana or -Byzantium, or the king himself. And it was exhibited when Harpalus was - -<span class="pagenum">[Pg 951]</span> - -now flying to the sea-shore, after he had revolted; and it mentions -Pythionica as already dead; and Glycera, as being with Harpalus, and as -being the person who encouraged the Athenians to receive presents from -Harpalus. And the verses of the play are as follows:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> There is a pinnacle, where never birds</div> - <div class="verse indent-3">Have made their nests, where the long reeds do grow;</div> - <div class="verse indent-3">And on the left is the illustrious temple</div> - <div class="verse indent-3">Raised to a courtesan, which Pallides</div> - <div class="verse indent-3">Erected, but repenting of the deed,</div> - <div class="verse indent-3">Condemn'd himself for it to banishment.</div> - <div class="verse indent-3">And when some magi of the barbarians</div> - <div class="verse indent-3">Saw him oppressed with the stings of conscience,</div> - <div class="verse indent-3">They made him trust that they could raise again</div> - <div class="verse indent-3">The soul of Pythionica.</div> - </div> - </div> - </div> -</div> - -<p>And the author of the play calls Harpalus Pallides in this passage; but -in what follows, he speaks of him by his real name, saying—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>B.</i> But I do wish to learn from you, since I</div> - <div class="verse indent-3">Dwell a long way from thence, what is the fate</div> - <div class="verse indent-3">At present of the land of Athens; and</div> - <div class="verse indent-3">How all its people fare?</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 9em;"> Why, when they said</span></div> - <div class="verse indent-3">That they were slaves, they plenty had to eat,</div> - <div class="verse indent-3">But now they have raw vegetables only,</div> - <div class="verse indent-3">And fennel, and but little corn or meat.</div> - <div class="verse indent-4"><i>B.</i> I likewise hear that Harpalus has sent them</div> - <div class="verse indent-3">A quantity of corn no less than Agen,</div> - <div class="verse indent-3">And has been made a citizen of Athens.</div> - <div class="verse indent-3">That corn was Glycera's. But it is perhaps</div> - <div class="verse indent-3">To them a pledge of ruin, not of a courtesan.</div> - </div> - </div> - </div> -</div> - -<p>69. Naucratis also has produced some very celebrated courtesans of -exceeding beauty; for instance, Doricha, whom the beautiful Sappho, -as she became the mistress of her brother Charaxus, who had gone to -Naucratis on some mercantile business, accuses in her poetry of having -stripped Charaxus of a great deal of his property. But Herodotus calls -her Rhodopis, being evidently ignorant that Rhodopis and Doricha -were two different people; and it was Rhodopis who dedicated those -celebrated spits at Delphi, which Cratinus mentions in the following -lines—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse"> * - * - * - *</div> - </div> - </div> - </div> -</div> - -<p>Posidippus also made this epigram on Doricha, although he had often -mentioned her in his Æthiopia, and this is the epigram—</p> - -<p><span class="pagenum">[Pg 952]</span></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Here, Doricha, your bones have long been laid,</div> - <div class="verse">Here is your hair, and your well-scented robe:</div> - <div class="verse">You who once loved the elegant Charaxus,</div> - <div class="verse">And quaff'd with him the morning bowl of wine.</div> - <div class="verse">But Sappho's pages live, and still shall live,</div> - <div class="verse">In which is many a mention of your name,</div> - <div class="verse">Which still your native Naucratis shall cherish,</div> - <div class="verse">As long as any ship sails down the Nile.</div> - </div> - </div> - </div> -</div> - -<p>Archedice also was a native of Naucratis; and she was a courtesan of -great beauty. "For some how or other," as Herodotus says, "Naucratis is -in the habit of producing beautiful courtesans."</p> - -<p>70. There was also a certain courtesan named Sappho, a native of -Eresus, who was in love with the beautiful Phaon, and she was very -celebrated, as Nymphis relates in his Voyage round Asia. But Nicarete -of Megara, who was a courtesan, was not a woman of ignoble birth, but -she was born of free parents, and was very well calculated to excite -affection by reason of her accomplishments, and she was a pupil of -Stilpon the philosopher.</p> - -<p>There was also Bilisticha the Argive, who was a very celebrated -courtesan, and who traced her descent back to the Atridæ, as those -historians relate who have written the history of the affairs of -Argolis. There was also a courtesan named Leæna, whose name is very -celebrated, and she was the mistress of Harmodius, who slew the tyrant. -And she, being tortured by command of Hippias the tyrant, died under -the torture without having said a word. Stratocles the orator also -had for his mistress a courtesan whose name was Leme,<a name="FNanchor_49" id="FNanchor_49"></a><a href="#Footnote_49" class="fnanchor">[49]</a> -and who was nicknamed Parorama, because she used to let whoever chose -come to her for two drachmas, as Gorgias says in his treatise on -Courtesans.</p> - -<div class="sidenote-left">COURTESANS.</div> - -<p>Now though Myrtilus appeared to be intending to say no more after -this, he resumed his subject, and said:—But I was nearly forgetting, -my friends, to tell you of the Lyda of Antimachus, and also of her -namesake Lyda, who was also a courtesan and the mistress of Lamynthius -the Milesian. For each of these poets, as Clearchus tells us in his -Tales of Love, being inflamed with love for the barbarian Lyde, wrote - -<span class="pagenum">Pg 953]</span> - -poems, the one in elegiac, and the other in lyric verse, and they both -entitled their poems "Lyde." I omitted also to mention the female -flute-player Nanno, the mistress of Mimnermus, and Leontium, the -mistress of Hermesianax of Colophon. For he inscribed with her name, as -she was his mistress, three books of elegiac poetry, in the third of -which he gives a catalogue of things relating to Love; speaking in the -following manner:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4">71. You know, too, how Œager's much-loved son,</div> - <div class="verse">Skilfully playing on the Thracian harp,</div> - <div class="verse">Brought back from hell his dear Agriope,</div> - <div class="verse">And sail'd across th' inhospitable land</div> - <div class="verse">Where Charon drags down in his common boat</div> - <div class="verse">The souls of all the dead; and far resounds</div> - <div class="verse">The marshy stream slow creeping through the reeds</div> - <div class="verse">That line the death-like banks. But Orpheus dared</div> - <div class="verse">With fearless soul to pass that lonely wave,</div> - <div class="verse">Striking his harp with well-accustom'd hand.</div> - <div class="verse">And with his lay he moved the pitiless gods,</div> - <div class="verse">And various monsters of unfeeling hell.</div> - <div class="verse">He raised a placid smile beneath the brows</div> - <div class="verse">Of grim Cocytus; he subdued the glance</div> - <div class="verse">So pitiless of the fierce, implacable dog,</div> - <div class="verse">Who sharpen'd in the flames his fearful bark,</div> - <div class="verse">Whose eye did glare with fire, and whose heads</div> - <div class="verse">With triple brows struck fear on all who saw.</div> - <div class="verse">He sang, and moved these mighty sovereigns;</div> - <div class="verse">So that Agriope once again did breathe</div> - <div class="verse">The breath of life. Nor did the son of Mene,</div> - <div class="verse">Friend of the Graces, the sweet-voiced Musæus,</div> - <div class="verse">Leave his Antiope without due honour,</div> - <div class="verse">Who, amid the virgins sought by many suitors</div> - <div class="verse">In holiest Eleusis' sacred soil,</div> - <div class="verse">Sang the loud joyful song of secret oracles,</div> - <div class="verse">Priestess of Rharian<a name="FNanchor_50" id="FNanchor_50"></a><a href="#Footnote_50" class="fnanchor">[50]</a></div> - <div class="verse">Ceres, warning men.</div> - <div class="verse">And her renown to Pluto's realms extends.</div> - <div class="verse">Nor did these bards alone feel Cupid's sway;</div> - <div class="verse">The ancient bard, leaving Bœotia's halls,</div> - <div class="verse">Hesiod, the keeper of all kinds of learning,</div> - <div class="verse">Came to fair Ascra's Heliconian village,</div> - <div class="verse">Where long he sought Eoia's wayward love;</div> - -<span class="pagenum">[Pg 954]</span> - - <div class="verse">Much he endured, and many books he wrote,</div> - <div class="verse">The maid the inspiring subject of his song.</div> - <div class="verse">And that great poet whom Jove's Fate protects,</div> - <div class="verse">Sweetest of all the votaries of the muse,</div> - <div class="verse">Immortal Homer, sought the rocky isle</div> - <div class="verse">Of Ithaca, moved by love for all the virtue</div> - <div class="verse">And beauty of the chaste Penelope.</div> - <div class="verse">Much for her sake he suffer'd; then he sought</div> - <div class="verse">A barren isle far from his native land,</div> - <div class="verse">And wept the race of Icarus, and of Amyclus</div> - <div class="verse">And Sparta, moved by his own woes' remembrances.</div> - <div class="verse">Who has not heard of sweet Mimnermus' fame;</div> - <div class="verse">Parent of plaintive elegiac verses,</div> - <div class="verse">Which to his lyre in sweetest sounds he sang?</div> - <div class="verse">Much did he suffer, burning with the love</div> - <div class="verse">Of cruel Nanno; and full oft inflamed</div> - <div class="verse">With ardent passion, did he feast with her,</div> - <div class="verse">Breathing his love to his melodious pipe;</div> - <div class="verse">And to his hate of fierce Hermobius</div> - <div class="verse">And Pherecles, tuneful utterance he gave.</div> - <div class="verse">Antimachus, too, felt the flame inspired</div> - <div class="verse">By Lydian Lyde; and he sought the stream</div> - <div class="verse">Of golden-waved Pactolus, where he laid</div> - <div class="verse">His lost love underneath the tearless earth,</div> - <div class="verse">And weeping, went his way to Colophon;</div> - <div class="verse">And with his wailing thus sweet volumes fill'd,</div> - <div class="verse">Shunning all toil or other occupation.</div> - <div class="verse">How many festive parties frequent rang</div> - <div class="verse">With the fond love of Lesbian Alcæus,</div> - <div class="verse">Who sang the praises of the amorous Sappho,</div> - <div class="verse">And grieved his Teian<a name="FNanchor_51" id="FNanchor_51"></a><a href="#Footnote_51" class="fnanchor">[51]</a></div> - <div class="verse">rival, breathing songs</div> - <div class="verse">Such as the nightingale would gladly imitate;</div> - <div class="verse">For the divine Anacreon also sought</div> - <div class="verse">To win the heart of the sacred poetess,</div> - <div class="verse">Chief ornament of all the Lesbian bands;</div> - <div class="verse">And so he roved about, now leaving Samos,</div> - <div class="verse">Now parting from his own enslavèd land,</div> - <div class="verse">Parent of vines, to wine-producing Lesbos;</div> - <div class="verse">And often he beheld Cape Lectum there,</div> - <div class="verse">Across th' Æolian wave. But greatest of all,</div> - <div class="verse">The Attic bee<a name="FNanchor_52" id="FNanchor_52"></a><a href="#Footnote_52" class="fnanchor">[52]</a></div> - <div class="verse">oft left its rugged hill,</div> - <div class="verse">Singing in tragic choruses divine,</div> - <div class="verse">Bacchus and Love * *</div> - <div class="verse">* * - * - *</div> - <div class="verse">I tell, besides, how that too cautious man,</div> - <div class="verse">Who earn'd deserved hate from every woman,</div> - <div class="verse">Stricken by a random shot, did not escape</div> - <div class="verse">Nocturnal pangs of Love; but wander'd o'er</div> - <div class="verse">The Macedonian hills and valleys green,</div> - -<span class="pagenum">[Pg 955]</span> - - <div class="verse">Smitten with love for fair Argea, who</div> - <div class="verse">Kept Archelaus' house, till the angry god</div> - <div class="verse">Found a fit death for cold Euripides,</div> - <div class="verse">Striving with hungry hounds in vain for life.</div> - <div class="verse">Then there's the man whom, mid Cythera's rocks,</div> - <div class="verse">The Muses rear'd, a faithful worshipper</div> - <div class="verse">Of Bacchus and the flute, Philoxenus:</div> - <div class="verse">Well all men know by what fierce passion moved</div> - <div class="verse">He to this city came; for all have heard</div> - <div class="verse">His praise of Galatea, which he sang</div> - <div class="verse">Amid the sheepfolds. And you likewise know</div> - <div class="verse">The bard to whom the citizens of Cos</div> - <div class="verse">A brazen statue raised to do him honour,</div> - <div class="verse">And who oft sang the praises of his Battis,</div> - <div class="verse">Sitting beneath a plane-tree's shade, Philetas;</div> - <div class="verse">In verses that no time shall e'er destroy.</div> - <div class="verse">Nor do those men whose lot in life is hard,</div> - <div class="verse">Seeking the secret paths of high philosophy,</div> - <div class="verse">Or those whom logic's mazes hold in chains,</div> - <div class="verse">Or that laborious eloquence of words,</div> - <div class="verse">Shun the sharp struggle and sweet strife of Love;</div> - <div class="verse">But willing, follow his triumphant car.</div> - <div class="verse">Long did the charms of fair Theano bind</div> - <div class="verse">The Samian Pythagoras, who laid bare</div> - <div class="verse">The tortuous mysteries of geometry;</div> - <div class="verse">Who all the mazes of the sphere unfolded,</div> - <div class="verse">And knew the laws which regulate the world,</div> - <div class="verse">The atmosphere which doth surround the world,</div> - <div class="verse">And motions of the sun, and moon, and stars.</div> - <div class="verse">Nor did the wisest of all mortal men,</div> - <div class="verse">Great Socrates, escape the fierce contagion,</div> - <div class="verse">But yielded to the fiery might of Venus,</div> - <div class="verse">And to the fascinations of the sex,</div> - <div class="verse">Laying his cares down at Aspasia's feet;</div> - <div class="verse">And though all doubts of nature he could solve,</div> - <div class="verse">He found no refuge from the pursuit of Love.</div> - <div class="verse">Love, too, did draw within the narrow Isthmus</div> - <div class="verse">The Cyrenean sage: and winning Lais,</div> - <div class="verse">With her resistless charms, subdued and bound</div> - <div class="verse">Wise Aristippus, who philosophy</div> - <div class="verse">Deserted, and preferr'd a trifling life.</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">COURTESANS.</div> - -<p>72. But in this Hermesianax is mistaken when he represents Sappho and -Anacreon as contemporaries. For the one lived in the time of Cyrus and -Polycrates; but Sappho lived in the reign of Alyattes, the father of -Crœsus. But Chameleon, in his treatise on Sappho, does assert that some -people say that these verses were made upon her by Anacreon—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Love, the golden-haired god,</div> - <div class="verse">Struck me with his purple ball,</div> - -<span class="pagenum">[Pg 956]</span> - - <div class="verse">And with his many wiles doth seize</div> - <div class="verse">And challenge me to sport with him.</div> - <div class="verse">But she—and she from Lesbos comes,</div> - <div class="verse">That populous and wealthy isle—</div> - <div class="verse">Laughs at my hair and calls it grey,</div> - <div class="verse">And will prefer a younger lover.</div> - </div> - </div> - </div> -</div> - -<p>And he says, too, that Sappho says this to him—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">You, O my golden-throned muse,</div> - <div class="verse">Did surely dictate that sweet hymn,</div> - <div class="verse">Which the noble Teian bard,</div> - <div class="verse">From the fair and fertile isle,</div> - <div class="verse">Chief muse of lovely womanhood,</div> - <div class="verse">Sang with his dulcet voice.</div> - </div> - </div> - </div> -</div> - -<p>But it is plain enough in reality that this piece of poetry is not -Sappho's. And I think myself that Hermesianax is joking concerning the -love of Anacreon and Sappho. For Diphilus the comic poet, in his play -called Sappho, has represented Archilochus and Hipponax as the lovers -of Sappho.</p> - -<p>Now it appears to me, my friends, that I have displayed some diligence -in getting up this amorous catalogue for you, as I myself am not a -person so mad about love as Cynulcus, with his calumnious spirit, has -represented me. I confess, indeed, that I am amorous, but I do deny -that I am frantic on the subject.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And why should I dilate upon my sorrows,</div> - <div class="verse">When I may hide them all in night and silence?</div> - </div> - </div> - </div> -</div> - -<p>as Æschylus the Alexandrian has said in his Amphitryon. And this is the -same Æschylus who composed the Messenian poems—a man entirely without -any education.</p> - -<div class="sidenote-left">LOVE.</div> - -<p>73. Therefore I, considering that Love is a mighty and most powerful -deity, and that the Golden Venus is so too, recollect the verses of -Euripides on the subject, and say—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Dost thou not see how great a deity</div> - <div class="verse">Resistless Venus is? No tongue can tell,</div> - <div class="verse">No calculation can arrive at all</div> - <div class="verse">Her power, or her dominions' vast extent;</div> - <div class="verse">She nourishes you and me and all mankind,</div> - <div class="verse">And I can prove this, not in words alone,</div> - <div class="verse">But facts will show the might of this fair goddess.</div> - <div class="verse">The earth loves rain when the parch'd plains are dry,</div> - <div class="verse">And lose their glad fertility of yield</div> - <div class="verse">From want of moisture. Then the ample heaven,</div> - <div class="verse">When fill'd with rain, and moved by Venus' power,</div> - <div class="verse">Loves to descend to anxious earth's embrace;</div> - -<span class="pagenum">[Pg 957]</span> - - <div class="verse">Then when these two are join'd in tender love</div> - <div class="verse">They are the parents of all fruits to us,</div> - <div class="verse">They bring them forth, they cherish them; and so</div> - <div class="verse">The race of man both lives and flourishes.</div> - </div> - </div> - </div> -</div> - -<p>And that most magnificent poet Æschylus, in his Danaides, introduces -Venus herself speaking thus—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Then, too, the earth feels love, and longs for wedlock,</div> - <div class="verse">And rain, descending from the amorous air,</div> - <div class="verse">Impregnates his desiring mate; and she</div> - <div class="verse">Brings forth delicious food for mortal man,—</div> - <div class="verse">Herds of fat sheep, and corn, the gift of Ceres;</div> - <div class="verse">The trees love moisture, too, and rain descends</div> - <div class="verse">T' indulge their longings, I alone the cause.</div> - </div> - </div> - </div> -</div> - -<p>74. And again, in the Hippolytus<a name="FNanchor_53" id="FNanchor_53"></a><a href="#Footnote_53" class="fnanchor">[53]</a> -of Euripides, Venus says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And all who dwell to th' eastward of the sea,</div> - <div class="verse">And the Atlantic waves, all who behold</div> - <div class="verse">The beams of the rising and the setting sun,</div> - <div class="verse">Know that I favour those who honour me,</div> - <div class="verse">And crush all those who boast themselves against me.</div> - </div> - </div> - </div> -</div> - -<p>And, therefore, in the case of a young man who had every other -imaginable virtue, this one fault alone, that he did not honour Venus, -was the cause of his destruction. And neither Diana, who loved him -exceedingly, nor any other of the gods or demi-gods could defend him; -and accordingly, in the words of the same poet,—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Whoe'er denies that Love's the only god,<a name="FNanchor_54" id="FNanchor_54"></a><a href="#Footnote_54" class="fnanchor">[54]</a></div> - <div class="verse">Is foolish, ignorant of all that's true,</div> - <div class="verse">And knows not him who is the greatest deity</div> - <div class="verse">Acknowledged by all nations.</div> - </div> - </div> - </div> -</div> - -<p>And the wise Anacreon, who is in everybody's mouth, is always -celebrating love. And, accordingly, the admirable Critias also speaks -of him in the following manner:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Teos brought forth, a source of pride to Greece,</div> - <div class="verse">The sweet Anacreon, who with sweet notes twined</div> - <div class="verse">A wreath of tuneful song in woman's praise,</div> - <div class="verse">The choicest ornament of revelling feasts,</div> - <div class="verse">The most seductive charm; a match for flutes'</div> - <div class="verse">Or pipes' shrill aid, or softly moving lyre:</div> - <div class="verse">O Teian bard, your fame shall never die;</div> - <div class="verse">Age shall not touch it; while the willing slave</div> - -<span class="pagenum">[Pg 958]</span> - - <div class="verse">Mingles the wine and water in the bowl,</div> - <div class="verse">And fills the welcome goblet for the guests;</div> - <div class="verse">While female hands, with many twinkling feet,</div> - <div class="verse">Lead their glad nightly dance; while many drops,</div> - <div class="verse">Daughters of these glad cups, great Bacchus' juice,</div> - <div class="verse">Fall with good omen on the cottabus dish.</div> - </div> - </div> - </div> -</div> - -<p>75. But Archytas the Harmonist, as Chamæleon calls him, says that -Alcman was the original poet of amatory songs, and that he was the -first poet to introduce melodies inciting to lawless indulgence, ... -being, with respect to women.... On which account he says in one of his -odes—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But Love again, so Venus wills,</div> - <div class="verse">Descends into my heart,</div> - <div class="verse">And with his gentle dew refreshes me.</div> - </div> - </div> - </div> -</div> - -<p>He says also that he was in a moderate degree in love with -Megalostrate, who was a poetess, and who was able to allure lovers to -her by the charms of her conversation. And he speaks thus concerning -her—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">This gift, by the sweet Muse inspired,</div> - <div class="verse">That lovely damsel gave,</div> - <div class="verse">The golden-hair'd Megalostrate.</div> - </div> - </div> - </div> -</div> - -<p>And Stesichorus, who was in no moderate degree given to amorous -pursuits, composed many poems of this kind; which in ancient times were -called παιδιὰ and παιδικά. And, in fact, there was -such emulation about composing poems of this sort, and so far was any -one from thinking lightly of the amatory poets, that Æschylus, who was -a very great poet, and Sophocles, too, introduced the subject of the -loves of men on the stage in their tragedies: the one describing the -love of Achilles for Patroclus, and the other, in his Niobe, the mutual -love of her sons (on which account some men have given an ill name to -that tragedy); and all such passages as those are very agreeable to the -spectators.</p> - -<p>76. Ibycus, too, of Rhegium, speaks loudly as follows—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">In early spring the gold Cydonian apples,</div> - <div class="verse">Water'd by streams from ever-flowing rivers,</div> - <div class="verse">Where the pure garden of the Virgins is,</div> - <div class="verse">And the young grapes, growing beneath the shade</div> - <div class="verse">Of ample branches, flourish and increase:</div> - <div class="verse">But Love, who never rests, gives me no shade,</div> - <div class="verse">Nor any recruiting dew; but like the wind,</div> - <div class="verse">Fierce rushing from the north, with rapid fire,</div> - <div class="verse">Urged on by Venus, with its maddening drought</div> - <div class="verse">Burns up my heart, and from my earliest youth,</div> - <div class="verse">Rules o'er my soul with fierce dominion.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 959]</span></p> - -<div class="sidenote-left">LOVE.</div> - -<p>And Pindar, who was of an exceedingly amorous disposition, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Oh may it ever be to me to love,</div> - <div class="verse">And to indulge my love, remote from fear;</div> - <div class="verse">And do not thou, my mind, pursue a chase</div> - <div class="verse">Beyond the present number of your years.</div> - </div> - </div> - </div> -</div> - -<p>On which account Timon, in his Silli, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">There is a time to love, a time to wed,</div> - <div class="verse">A time to leave off loving;</div> - </div> - </div> - </div> -</div> - - -<p>and adds that it is not well to wait until some one else shall say, in -the words of this same philosopher—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">When this man ought to set (δύνειν) he now begins</div> - <div class="verse">To follow pleasure (ἡδίνεσθαι).</div> - </div> - </div> - </div> -</div> - - -<p>Pindar also mentions Theoxenus of Tenedos, who was much beloved by him; -and what does he say about him?—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And now (for seasonable is the time)</div> - <div class="verse">You ought, my soul, to pluck the flowers of love,</div> - <div class="verse">Which suit your age.</div> - <div class="verse">And he who, looking on the brilliant light that beams</div> - <div class="verse">From the sweet countenance of Theoxenus,</div> - <div class="verse">Is not subdued by love,</div> - <div class="verse">Must have a dark discolour'd heart,</div> - <div class="verse">Of adamant or iron made,</div> - <div class="verse">And harden'd long in the smith's glowing furnace.</div> - <div class="verse">That man is scorn'd by bright-eyed Venus.</div> - <div class="verse">Or else he's poor, and care doth fill his breast;</div> - <div class="verse">Or else beneath some female insolence</div> - <div class="verse">He withers, and so drags on an anxious life:</div> - <div class="verse">But I, like comb of wily bees,</div> - <div class="verse">Melt under Venus's warm rays,</div> - <div class="verse">And waste away while I behold</div> - <div class="verse">The budding graces of the youth I love.</div> - <div class="verse">Surely at Tenedos, persuasion soft,</div> - <div class="verse">And every grace,</div> - <div class="verse">Abides in the lovely son of wise Agesilas.</div> - </div> - </div> - </div> -</div> - -<p>77. And many men used to be as fond of having boys for their favourites -as women for their mistresses. And this was a frequent fashion in -many very well regulated cities of Greece. Accordingly, the Cretans, -as I have said before, and the Chalcidians in Eubœa, were very much -addicted to the custom of having boy-favourites. Therefore Echemenes, -in his History of Crete, says that it was not Jupiter who carried off -Ganymede, but Minos. But the before-mentioned Chalcidians say that - -<span class="pagenum">[Pg 960]</span> - -Ganymede was carried off from them by Jupiter; and they show the -spot, which they call Harpagius;<a name="FNanchor_55" id="FNanchor_55"></a><a href="#Footnote_55" class="fnanchor">[55]</a> -and it is a place which produces extraordinary myrtles. And Minos -abandoned his enmity to the Athenians, (although it had originated in -consequence of the death of his son, out of his love for Theseus: and -he gave his daughter Phædra to him for his wife,) as Zenis, or Zeneus, -the Chian, tells us in his treatise on Country.</p> - -<p>78. But Hieronymus the Peripatetic says that the ancients were -anxious to encourage the practice of having boy-favourites, because -the vigorous disposition of youths, and the confidence engendered by -their association with each other, has often led to the overthrow of -tyrannies. For in the presence of his favourite, a man would choose to -do anything rather than to get the character of a coward. And this was -proved in practice in the case of the Sacred Band, as it was called, -which was established at Thebes by Epaminondas. And the death of the -Pisistratidæ was brought about by Harmodius and Aristogiton; and at -Agrigentum in Sicily, the mutual love of Chariton and Melanippus -produced a similar result, as we are told by Heraclides of Pontus, in -his treatise on Amatory Matters. For Melanippus and Chariton, being -informed against as plotting against Phalaris, and being put to the -torture in order to compel them to reveal their accomplices, not only -did not betray them, but even made Phalaris himself pity them, on -account of the tortures which they had undergone, so that he dismissed -them with great praise. On which account Apollo, being pleased at -this conduct, gave Phalaris a respite from death; declaring this to -the men who consulted the Pythian priestess as to how they might best -attack him. He also gave them an oracle respecting Chariton, putting -the Pentameter before the Hexameter, in the same way as afterwards -Dionysius the Athenian did, who was nicknamed the Brazen, in his -Elegies; and the oracle runs as follows—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Happy were Chariton and Melanippus,</div> - <div class="verse">Authors of heavenly love to many men.</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">LOVE.</div> - -<p>The circumstances, too, that happened to Cratinus the Athenian, are -very notorious. For he, being a very beautiful boy, at the time when -Epimenides was purifying Attica by human sacrifices, on account of -some old pollution, as Neanthes of Cyzicus relates in the second book -of his treatise on - -<span class="pagenum">[Pg 961]</span> - -Sacrifices, willingly gave himself up to secure the safety of the woman -who had brought him up. And after his death, Apollodorus, his friend, -also devoted himself to death, and so the calamities of the country -were terminated. And owing to favouritism of this kind, the tyrants -(for friendships of this sort were very adverse to their interests) -altogether forbad the fashion of making favourites of boys, and wholly -abolished it. And some of them even burnt down and rased to the ground -the palæstræ, considering them as fortresses hostile to their own -citadels; as, for instance, Polycrates the tyrant of Samos did.</p> - -<p>79. But among the Spartans, as Agnon the Academic philosopher tells us, -girls and boys are all treated in the same way before marriage: for the -great lawgiver Solon has said—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Admiring pretty legs and rosy lips;—</div> - </div> - </div> - </div> -</div> - -<p>as Æschylus and Sophocles have openly made similar statements; the one -saying, in the Myrmidons—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">You paid not due respect to modesty,</div> - <div class="verse">Led by your passion for too frequent kisses;—</div> - </div> - </div> - </div> -</div> - -<p>and the other, in his Colchian Women, speaking of Ganymede, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Inflaming with his beauty mighty Jove.</div> - </div> - </div> - </div> -</div> - -<p>But I am not ignorant that the stories which are told about Cratinus -and Aristodemus are stated by Polemo Periegetes, in his Replies to -Neanthes, to be all mere inventions. But you, O Cynulcus, believe that -all these stories are true, let them be ever so false. And you take -the greatest pleasure in all such poems as turn on boys and favourites -of that kind; while the fashion of making favourites of boys was first -introduced among the Grecians from Crete, as Timæus informs us. But -others say that Laius was the originator of this custom, when he was -received in hospitality by Pelops; and that he took a great fancy to -his son, Chrysippus, whom he put into his chariot and carried off, and -fled with to Thebes. But Praxilla the Sicyonian says that Chrysippus -was carried off by Jupiter. And the Celtæ, too, although they have the -most beautiful women of all the barbarians, still make great favourites -of boys.... And the Persians, according to the statement of Herodotus, -learnt from the Greeks to adopt this fashion.</p> - -<p><span class="pagenum">[Pg 962]</span></p> - -<p>80. Alexander the king was also very much in the habit of giving -in to this fashion. Accordingly, Dicæarchus, in his treatise on the -Sacrifice at Troy, says that he was so much under the influence of -Bagoas the eunuch, that he embraced him in the sight of the whole -theatre; and that when the whole theatre shouted in approval of the -action, he repeated it. And Carystius, in his Historic Commentaries, -says,—"Charon the Chalcidian had a boy of great beauty, who was a -great favourite of his: but when Alexander, on one occasion, at a great -entertainment given by Craterus, praised this boy very much, Charon -bade the boy go and salute Alexander: and he said, 'Not so, for he will -not please me so much as he will vex you.' For though the king was of a -very amorous disposition, still he was at all times sufficiently master -of himself to have a due regard to decorum, and to the preservation of -appearances. And in the same spirit, when he had taken as prisoners -the daughters of Darius, and his wife, who was of extraordinary -beauty, he not only abstained from offering them any insult, but he -took care never to let them feel that they were prisoners at all; but -ordered them to be treated in every respect, and to be supplied with -everything, just as if Darius had still been in his palace; on which -account, Darius, when he heard of this conduct, raised his hands to the -Sun and prayed that either he might be king, or Alexander."</p> - -<p>But Ibycus states that Talus was a great favourite of Rhadamanthus the -Just. And Diotimus, in his Heraclea, says that Eurystheus was a great -favourite of Hercules, on which account he willingly endured all his -labours for his sake. And it is said that Argynnus was a favourite of -Agamemnon; and that they first became acquainted from Agamemnon seeing -Argynnus bathing in the Cephisus. And afterwards, when he was drowned -in this river, (for he was continually bathing in it,) Agamemnon -buried him, and raised a temple on the spot to Venus Argynnis. But -Licymnius of Chios, in his Dithyrambics, says that it was Hymenæus -of whom Argynnus was a favourite. And Aristocles the harp-player was -a favourite of King Antigonus: and Antigonus the Carystian, in his -Life of Zeno, writes of him in the following terms:—"Antigonus the -king used often to go to sup with Zeno; and once, as he was returning -by daylight from some entertainment, he went to Zeno's house, and -persuaded him to go with him to sup with Aristocles the harp-player, -who was an excessive favourite of the king's."</p> - -<p><span class="pagenum">[Pg 963]</span></p> - -<div class="sidenote-left">LOVE.</div> - -<p>81. Sophocles, too, had a great fancy for having boy-favourites, equal -to the addiction of Euripides for women. And accordingly, Ion the poet, -in his book on the Arrival of Illustrious Men in the Island of Chios, -writes thus:—"I met Sophocles the poet in Chios, when he was sailing -to Lesbos as the general: he was a man very pleasant over his wine, and -very witty. And when Hermesilaus, who was connected with him by ancient -ties of hospitality, and who was also the proxenus<a name="FNanchor_56" id="FNanchor_56"></a><a href="#Footnote_56" class="fnanchor">[56]</a> -of the Athenians, entertained him, the boy who was mixing the wine was -standing by the fire, being a boy of a very beautiful complexion, but -made red by the fire: so Sophocles called him and said, 'Do you wish me -to drink with pleasure?' and when he said that he did, he said, 'Well, -then, bring me the cup, and take it away again in a leisurely manner.' -And as the boy blushed all the more at this, Sophocles said to the -guest who was sitting next to him, 'How well did Phrynichus speak when -he said—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The light of love doth shine in purple cheeks.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 964]</span></p> - -<p>And a man from Eretria, or from Erythræ, who was a schoolmaster, -answered him,—'You are a great man in poetry, O Sophocles; but still -Phrynichus did not say well when he called purple cheeks a mark of -beauty. For if a painter were to cover the cheeks of this boy with -purple paint he would not be beautiful at all. And so it is not well to -compare what is beautiful with what is not so.' And on this Sophocles, -laughing at the Eretrian, said,—'Then, my friend, I suppose you are -not pleased with the line in Simonides which is generally considered -among the Greeks to be a beautiful one—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The maid pour'd forth a gentle voice</div> - <div class="verse">From out her purple mouth.<a name="FNanchor_57" id="FNanchor_57"></a><a href="#Footnote_57" class="fnanchor">[57]</a></div> - </div> - </div> - </div> -</div> - -<p>And you do not either like the poet who spoke of the golden-haired -Apollo; for if a painter were to represent the hair of the god as -actually golden, and not black, the picture would be all the worse. Nor -do you approve of the poet who spoke of rosy-fingered.<a name="FNanchor_58" id="FNanchor_58"></a><a href="#Footnote_58" class="fnanchor">[58]</a> For if any -one were to dip his fingers in rosy-coloured paint he would make his -hands like those of a purple-dyer, and not of a pretty woman.' And when -they all laughed at this, the Eretrian was checked by the reproof; and -Sophocles again turned to pursue the conversation with the boy; for he -asked him, as he was brushing away the straws from the cup with his -little finger, whether he saw any straws: and when he said that he did, -he said, 'Blow them away, then, that you may not dirty your fingers.' -And when he brought his face near the cup he held the cup nearer to his -own mouth, so as to bring his own head nearer to the head of the boy. -And when he was very near he took him by the hand and kissed him. And -when all clapped their hands, laughing and shouting out, to see how -well he had taken the boy in, he said, 'I, my friends, am meditating -on the art of generalship, since Pericles has said that I know how to -compose poetry, but not how to be a general; now has not this stratagem -of mine succeeded perfectly?' And he both said and did many things of -this kind in a witty manner, drinking and giving himself up to mirth: -but as to political affairs he was not able nor energetic in them, but -behaved as any other virtuous Athenian might have done.</p> - -<p><span class="pagenum">[Pg 965]</span></p> - -<div class="sidenote-left">LOVE.</div> - -<p>82. And Hieronymus of Rhodes, in his Historic Commentaries, says that -Sophocles was not always so moderate, but that he at times committed -greater excesses, and gave Euripides a handle to reproach him, as -bringing himself into disrepute by his excessive intemperance.</p> - -<p>83. And Theopompus, in his treatise on the Treasures of which the -Temple at Delphi was plundered, says that "Asopichus, being a favourite -of Epaminondas, had the trophy of Leuctra represented in relief on his -shield, and that he encountered danger with extraordinary gallantry; -and that this shield is consecrated at Delphi, in the portico." And -in the same treatise, Theopompus further alleges that "Phayllus, the -tyrant of Phocis, was extremely addicted to women; but that Onomarchus -used to select boys as his favourites: and that he had a favourite, -the son of Pythodorus the Sicyonian, to whom, when he came to Delphi -to devote his hair to the god (and he was a youth of great beauty), -Onomarchus gave the offerings of the Sybarites—four golden combs. -And Phayllus gave to the daughter of Diniades, who was a female -flute-player, a Bromiadian,<a name="FNanchor_59" id="FNanchor_59"></a><a href="#Footnote_59" class="fnanchor">[59]</a> -a silver goblet of the Phocæans, and a golden crown of ivy-leaves, the -offering of the Peparethians. And," he says, "she was about to play -the flute at the Pythian games, if she had not been hindered by the -populace.</p> - -<p>"Onomarchus also gave," as he says, "to his favourite Lycolas, and to -Physcidas the son of Tricholaus (who was very handsome), a crown of -laurel, the offering of the Ephesians. This boy was brought also to -Philip by his father, but was dismissed without any favour. Onomarchus -also gave to Damippus, the son of Epilycus of Amphipolis, who was a -youth of great beauty, a present which had been consecrated to the god -by Plisthenes.</p> - -<p>"And Philomelus gave to Pharsalia, a dancing-woman from Thessaly, -a golden crown of laurel-leaves, which had been offered by the -Lampsacenes. But Pharsalia herself was afterwards torn to pieces at -Metapontum, by the soothsayers, in the market-place, on the occasion -of a voice coming forth out of the brazen laurel which the people of -Metapontum had set up at the time when Aristeas of Proconnesus was - -<span class="pagenum">[Pg 966]</span> - -sojourning among them, on his return, as he stated, from the -Hyperboreans, the first moment that she was seen entering the -market-place. And when men afterwards inquired into the reason for this -violence, she was found to have been put to death on account of this -crown which belonged to the god."</p> - -<p>84. Now I warn you, O philosophers, who indulge in unnatural passions, -and who treat the great goddess Venus with impiety, to beware, lest -you be destroyed in the same manner. For boys are only handsome, as -Glycera the courtesan said, while they are like women: at least, this -is the saying attributed to her by Clearchus. But my opinion is that -the conduct of Cleonymus the Spartan was in strict conformity with -nature, who was the first man to take such hostages as he took from -the Metapontines—namely, two hundred of their most respectable and -beautiful virgins; as is related by Duris the Samian, in the third book -of his History of Agathocles. And I too, as is said by Epicrates in his -Antilais,</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Have learnt by heart completely all the songs</div> - <div class="verse">Breathing of love which sweetest Sappho sang,</div> - <div class="verse">Or the Lamynthian Cleomenes.</div> - </div> - </div> - </div> -</div> - -<p>But you, my philosophical friends, even when you are in love with -women . . . as Clearchus says. -For a bull was excited by the sight of the brazen cow at Pirene: and -in a picture that existed of a bitch, and a pigeon, and a goose; and a -gander came up to the goose, and a dog to the bitch, and a male pigeon -to the pigeon, and not one of them discovered the deception till they -got close to them; but when they got near enough to touch them, they -desisted; just as Clisophus the Salymbrian did. For he fell in love -with a statue of Parian marble that then was at Samos, and shut himself -up in the temple to gratify his affection; but when he found that he -could make no impression on the coldness and unimpressibility of the -stone, then he discarded his passion. And Alexis the poet mentions this -circumstance in his drama entitled The Picture, where he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And such another circumstance, they say,</div> - <div class="verse">Took place in Samos: there a man did fall</div> - <div class="verse">In love with a fair maiden wrought in marble,</div> - <div class="verse">And shut himself up with her in the temple.</div> - </div> - </div> - </div> -</div> - -<p>And Philemon mentions the same fact, and says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But once a man, 'tis said, did fall, at Samos,</div> - <div class="verse">In love with a marble woman; and he went</div> - <div class="verse">And shut himself up with her in the temple.</div> - </div> - </div> - </div> -</div> - - -<p><span class="pagenum">[Pg 967]</span></p> - -<div class="sidenote-left">LOVE.</div> - -<p>But the statue spoken of is the work of Ctesicles; as Adæus of Mitylene -tells us in his treatise on Statuaries. And Polemo, or whoever the -author of the book called Helladicus is, says—"At Delphi, in the -museum of the pictures, there are two boys wrought in marble; one of -which, the Delphians say, was so fallen in love with by some one who -came to see it, that he made love to it, and shut himself up with -it, and presented it with a crown; but when he was detected, the god -ordered the Delphians, who consulted his oracle with reference to the -subject, to dismiss him freely, for that he had given him a handsome -reward.</p> - -<p>85. And even brute beasts have fallen in love with men: for there was -a cock who took a fancy to a man of the name of Secundus, a cup-bearer -of the king; and the cock was nicknamed the Centaur. But this Secundus -was a slave of Nicomedes the king of Bithynia; as Nicander informs us -in the sixth book of his essay on the Revolutions of Fortune. And, -at Ægium, a goose took a fancy to a boy; as Clearchus relates in the -first book of his Amatory Anecdotes. And Theophrastus, in his essay -on Love, says that the name of this boy was Amphilochus, and that he -was a native of Olenus. And Hermeas the son of Hermodorus, who was a -Samian by birth, says that a goose also took a fancy to Lacydes the -philosopher. And in Leucadia (according to a story told by Clearchus), -a peacock fell so in love with a maiden there, that when she died, the -bird died too. There is a story also that, at Iasus, a dolphin took a -fancy to a boy (and this story is told by Duris, in the ninth book of -his History); and the subject of that book is the history of Alexander, -and the historian's words are these: "He likewise sent for the boy from -Iasus. For near Iasus there was a boy whose name was Dionysius, and he -once, when leaving the palæstra with the rest of the boys, went down to -the sea and bathed; and a dolphin came forward out of the deep water to -meet him, and taking him on his back, swam away with him a considerable -distance into the open sea, and then brought him back again to -land." But the dolphin is an animal which is very fond of men, and -very intelligent, and one very susceptible of gratitude. Accordingly -Phylarchus, in his twelfth book, says—"Coiranus the Milesian, when he - -<span class="pagenum">[Pg 968]</span> - -saw some fishermen who had caught a dolphin in a net, and who were -about to cut it up, gave them some money and bought the fish, and took -it down and put it back in the sea again. And after this it happened to -him to be shipwrecked near Myconos, and while every one else perished, -Coiranus alone was saved by a dolphin. And when, at last, he died of -old age in his native country, as it so happened that his funeral -procession passed along the sea-shore close to Miletus, a great shoal -of dolphins appeared on that day in the harbour, keeping only a very -little distance from those who were attending the funeral of Coiranus, -as if they also were joining in the procession and sharing in their -grief."</p> - -<p>The same Phylarchus also relates, in the twentieth book of his History, -the great affection which was once displayed by an elephant for a boy. -And his words are these: "But there was a female elephant kept with -this elephant, and the name of the female elephant was Nicæa; and to -her the wife of the king of India, when dying, entrusted her child, -which was just a month old. And when the woman did die, the affection -for the child displayed by the beast was most extraordinary; for it -could not endure the child to be away; and whenever it did not see him, -it was out of spirits. And so, whenever the nurse fed the infant with -milk, she placed it in its cradle between the feet of the beast; and if -she had not done so, the elephant would not take any food; and after -this, it would take whatever reeds and grass there were near, and, -while the child was sleeping, beat away the flies with the bundle. And -whenever the child wept, it would rock the cradle with its trunk, and -lull it to sleep. And very often the male elephant did the same."</p> - -<div class="sidenote-left">LOVE.</div> - -<p>86. But you, O philosophers, are far fiercer than dolphins and -elephants, and are also much more untameable; although Persæus the -Cittiæan, in his Recollections of Banquets, says loudly,—"It is a -very consistent subject of conversation at drinking parties for men to -talk of amatory matters; for we are naturally inclined to such topics -after drinking. And at those times we should praise those who indulge -in that kind of conversation to a moderate and temperate degree, but -blame those who go to excess in it, and behave in a beastly manner. -But if logicians, when assembled in a social party, were to talk -about syllogisms, then a man might very fairly think that they were -acting very unseasonably. And a respectable and - -<span class="pagenum">[Pg 969]</span> - -virtuous man will at times get drunk; but they who wish to appear -extraordinarily temperate, keep up this character amid their cups for -a certain time, but afterwards, as the wine begins to take effect -on them, they descend to every kind of impropriety and indecency. -And this was the case very lately with the ambassadors who came to -Antigonus from Arcadia; for they sat at dinner with great severity of -countenance, and with great propriety, as they thought,—not only not -looking at any one of us, but not even looking at one another. But as -the wine went round, and music of different kinds was introduced, and -when the Thessalian dancing-women, as their fashion is, came in, and -danced quite naked, except that they had girdles round their waists, -then the men could not restrain themselves any longer, but jumped -up off the couches, and shouted as if they were beholding a most -gratifying sight; and they congratulated the king because he had it in -his power to indulge in such pastimes; and they did and said a great -many more vulgar things of the same kind.</p> - -<p>"And one of the philosophers who was once drinking with us, when a -flute-playing girl came in, and when there was plenty of room near him, -when the girl wished to sit down near him, would not allow her, but -drew himself up and looked grave. And then afterwards, when the girl -was put up to auction, as is often the fashion at such entertainments, -he was exceedingly eager to buy her, and quarrelled with the man who -sold her, on the ground that he had knocked her down too speedily to -some one else; and he said that the auctioneer had not fairly sold her. -And at last this grave philosopher, he who at first would not permit -the girl even to sit near him, came to blows about her." And perhaps -this very philosopher, who came to blows about the flute-playing girl, -may have been Persæus himself; for Antigonus the Carystian, in his -treatise on Zeno, makes the following statement:—"Zeno the Cittiæan, -when once Perseus at a drinking-party bought a flute-playing girl, and -after that was afraid to bring her home, because he lived in the same -house with Zeno, becoming acquainted with the circumstance, brought -the girl home himself, and shut her up with Persæus." I know, also, -that Polystratus the Athenian, who was a pupil of Theophrastus, and who -was surnamed the Tyrrhenian, used often to put on the garments of the -female flute-players.</p> - -<p><span class="pagenum">[Pg 970]</span></p> - -<p>87. Kings, too, have shown great anxiety about musical women; as -Parmenion tells us in his Letter to Alexander, which he sent to that -monarch after he had taken Damascus, and after he had become master -of all the baggage of Darius. Accordingly, having enumerated all the -things which he had taken, he writes as follows:—"I found three -hundred and twenty-nine concubines of the king, all skilled in music; -and forty-six men who were skilful in making garlands, and two hundred -and seventy-seven confectioners, and twenty-nine boilers of pots, and -thirteen cooks skilful in preparing milk, and seventeen artists who -mixed drinks, and seventy slaves who strain wine, and forty preparers -of perfumes." And I say to you, O my companions, that there is no sight -which has a greater tendency to gladden the eyes than the beauty of -a woman. Accordingly Œneus, in the play of Chæremon the tragedian, -speaking of some maidens whom he had seen, says, in the play called -Œneus,—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And one did lie with garment well thrown back,</div> - <div class="verse">Showing her snow-white bosom to the moon:</div> - <div class="verse">Another, as she lightly danced, display'd</div> - <div class="verse">The fair proportions of her lefthand side,</div> - <div class="verse">Naked—a lovely picture for the air</div> - <div class="verse">To wanton with; and her complexion white</div> - <div class="verse">Strove with the darkening shades. Another bared</div> - <div class="verse">Her lovely arms and taper fingers all:</div> - <div class="verse">Another, with her robe high round her neck,</div> - <div class="verse">Conceal'd her bosom, but a rent below</div> - <div class="verse">Show'd all her shapely thighs. The Graces smiled,</div> - <div class="verse">And love, not without hope, did lead me on.</div> - <div class="verse">Then on th' inviting asphodel they fell,</div> - <div class="verse">Plucking the dark leaves of the violet flower,</div> - <div class="verse">And crocus, which, with purple petals rising,</div> - <div class="verse">Copies the golden rays of the early sun.</div> - <div class="verse">There, too, the Persian sweetly-smelling marjoram</div> - <div class="verse">Stretch'd out its neck along the laughing meadow.</div> - </div> - </div> - </div> -</div> - -<p>88. And the same poet, being passionately fond of flowers, says also in -his Alphesibœa—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The glorious beauty of her dazzling body</div> - <div class="verse">Shone brilliant, a sweet sight to every eye;</div> - <div class="verse">And modesty, a tender blush exciting,</div> - <div class="verse">Tinted her gentle cheeks with delicate rose:</div> - <div class="verse">Her waxy hair, in gracefully modell'd curls,</div> - <div class="verse">Falling as though arranged by sculptor's hand,</div> - <div class="verse">Waved in the wanton breeze luxuriant.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 971]</span></p> - -<div class="sidenote-left">BEAUTY OF WOMEN.</div> - -<p>And in his Io he calls the flowers children of spring, where he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Strewing around sweet children of the spring.</div> - </div> - </div> - </div> -</div> - -<p>And in his Centaur, which is a drama composed in many metres of various -kinds, he calls them children of the meadow—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">There, too, they did invade the countless host</div> - <div class="verse">Of all the new-born flowers that deck the fields,</div> - <div class="verse">Hunting with joy the offspring of the meadows.</div> - </div> - </div> - </div> -</div> - -<p>And in his Bacchus he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The ivy, lover of the dance,</div> - <div class="verse">Child of the mirthful year.</div> - </div> - </div> - </div> -</div> - -<p>And in his Ulysses he speaks thus of roses:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And in their hair the Hours' choicest gifts</div> - <div class="verse">They wore, the flowering, fragrant rose,</div> - <div class="verse">The loveliest foster-child of spring.</div> - </div> - </div> - </div> -</div> - -<p>And in his Thyestes he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The brilliant rose, and modest snow-white lily.</div> - </div> - </div> - </div> -</div> - -<p>And in his Minyæ he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">There was full many a store of Venus to view,</div> - <div class="verse">Dark in the rich flowers in due season ripe.</div> - </div> - </div> - </div> -</div> - -<p>89. Now there have been many women celebrated for their beauty (for, as -Euripides says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">E'en an old bard may sing of memory)</div> - </div> - </div> - </div> -</div> - -<p>There was, for instance, Thargelia the Milesian, who was married -to fourteen different husbands, so very beautiful and accomplished -was she, as Hippias the Sophist says, in his book which is entitled -Synagoge. But Dinon, in the fifth book of his History of Persia, and -in the first part of it, says that the wife of Bagazus, who was a -sister of Xerxes by the same father, (and her name was Anytis,) was the -most beautiful and the most licentious of all the women in Asia. And -Phylarchus, in his nineteenth book, says that Timosa, the concubine of -Oxyartes, surpassed all women in beauty, and that the king of Egypt had -originally sent her as a present to Statira, the wife of the king.</p> - -<p>And Theopompus, in the fifty-sixth book of his History, speaks of -Xenopithea, the mother of Lysandrides, as the most beautiful of all -the women in Peloponnesus. And the Lacedæmonians put her to death, -and her sister Chryse also, when Agesilaus the king, having raised a -seditious tumult in the city, procured Lysandrides, who was his enemy, -to be banished by the Lacedæmonians. Pantica of Cyprus was also a - -<span class="pagenum">[Pg 972]</span> - -very beautiful woman; and she is mentioned by Phylarchus, in the tenth -book of his History, where he says that when she was with Olympias, -the mother of Alexander, Monimus, the son of Pythion, asked her in -marriage. And, as she was a very licentious woman, Olympias said to -him—"O wretched man, you are marrying with your eyes, and not with -your understanding." They also say that the woman who brought back -Pisistratus to assume the tyranny, clad in the semblance of Minerva the -Saviour, was very beautiful, as indeed she ought to have been, seeing -that she assumed the appearance of a goddess. And she was a seller of -garlands; and Pisistratus afterwards gave her in marriage to Hipparchus -his son, as Clidemus relates in the eighth book of his Returns, where -he says—"And he also gave the woman, by name Phya, who had been in -the chariot with him, in marriage to his son Hipparchus. And she was -the daughter of a man named Socrates. And he took for Hippias, who -succeeded him in the tyranny, the daughter of Charmus the polemarch, -who was extraordinarily beautiful."</p> - -<p>And it happened, as it is said, that Charmus was a great admirer of -Hippias, and that he was the man who first erected a statue of Love in -the Academy, on which there is the following inscription—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">O wily Love, Charmus this altar raised</div> - <div class="verse">At the well-shaded bounds of her Gymnasium.</div> - </div> - </div> - </div> -</div> - -<p>Hesiod, also, in the third book of his Melampodia, calls Chalcis in -Eubœa,</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Land of fair women;—</div> - </div> - </div> - </div> -</div> - -<p>for the women there are very beautiful, as Theophrastus also asserts. -And Nymphodorus, in his Voyage round Asia, says that there are nowhere -more beautiful women than those in Tenedos, an island close to Troy.</p> - -<div class="sidenote-left">PRAISE OF MODESTY.</div> - -<p>90. I am aware, too, that on one occasion there was a contest of -beauty instituted among women. And Nicias, speaking of it in his -History of Arcadia, says that Cypselus instituted it, having built -a city in the plain which is watered by the Alpheus; in which he -established some Parrhasians, and consecrated a plot of sacred ground -and an altar to Ceres of Eleusis, in whose festival it was that he -had instituted this contest of beauty. And he says that the woman who -gained the victory in this contest was Herodice. - -<span class="pagenum">[Pg 973]</span> - -And even to this day this contest is continued; and the women who -contend in it are called Goldbearing. And Theophrastus says that there -is also a contest of beauty which takes place among the Eleans, and -that the decision is come to with great care and deliberation; and that -those who gain the victory receive arms as their prize, which Dionysius -of Leuctra says are offered up to Minerva. And he says, too, that the -victor is adorned with fillets by his friends, and goes in procession -to the temple; and that a crown of myrtle is given to him (at least -this is the statement of Myrsilus, in his Historical Paradoxes). "But -in some places," says the same Theophrastus, "there are contests -between the women in respect of modesty and good management, as there -are among the barbarians; and at other places also there are contests -about beauty, on the ground that this also is entitled to honour, -as for instance, there are in Tenedos and Lesbos. But they say that -this is the gift of chance, or of nature; but that the honour paid -to modesty ought to be one of a greater degree. For that it is in -consequence of modesty that beauty is beautiful; for without modesty it -is apt to be subdued by intemperance."</p> - -<p>91. Now, when Myrtilus had said all this in a connected statement; and -when all were marvelling at his memory, Cynulcus said—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Your multifarious learning I do wonder at—</div> - <div class="verse">Though there is not a thing more vain and useless,</div> - </div> - </div> - </div> -</div> - -<p>says Hippon the Atheist. But the divine Heraclitus also says—"A great -variety of information does not usually give wisdom." And Timon said—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">There is great ostentation and parade</div> - <div class="verse">Of multifarious learning, than which nothing</div> - <div class="verse">Can be more vain or useless.</div> - </div> - </div> - </div> -</div> - -<p>For what is the use of so many names, my good grammarian, which are -more calculated to overwhelm the hearers than to do them any good? And -if any one were to inquire of you, who they were who were shut up in -the wooden horse, you would perhaps be able to tell the names of one or -two; and even this you would not do out of the verses of Stesichorus, -(for that could hardly be,) but out of the Storming of Troy, by -Sacadas the Argive; for he has given a catalogue of a great number of -names. Nor indeed could you properly give a list of the companions of - -<span class="pagenum">[Pg 974]</span> - -Ulysses, and say who they were who were devoured by the Cyclops, or -by the Læstrygonians, and whether they were really devoured or not. -And you do not even know this, in spite of your frequent mention of -Phylarchus, that in the cities of the Ceans it is not possible to see -either courtesans or female flute-players. And Myrtilus said,—But -where has Phylarchus stated this? For I have read through all his -history. And when he said,—In the twenty-third book; Myrtilus said—</p> - -<p>92. Do I not then deservedly detest all you philosophers, since you are -all haters of philology,—men whom not only did Lysimachus the king -banish from his own dominions, as Carystius tells us in his Historic -Reminiscences, but the Athenians did so too. At all events, Alexis, in -his Horse, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Is this the Academy; is this Xenocrates?</div> - <div class="verse">May the gods greatly bless Demetrius</div> - <div class="verse">And all the lawgivers; for, as men say,</div> - <div class="verse">They've driven out of Attica with disgrace</div> - <div class="verse">All those who do profess to teach the youth</div> - <div class="verse">Learning and science.</div> - </div> - </div> - </div> -</div> - -<p>And a certain man named Sophocles, passed a decree to banish all the -philosophers from Attica. And Philo, the friend of Aristotle, wrote -an oration against him; and Demochares, on the other hand, who was -the cousin of Demosthenes, composed a defence for Sophocles. And the -Romans, who are in every respect the best of men, banished all the -sophists from Rome, on the ground of their corrupting the youth of the -city, though, at a subsequent time, somehow or other, they admitted -them. And Anaxippus the comic poet declares your folly in his Man -struck by Lightning, speaking thus—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Alas, you're a philosopher; but I</div> - <div class="verse">Do think philosophers are only wise</div> - <div class="verse">In quibbling about words; in deeds they are,</div> - <div class="verse">As far as I can see, completely foolish.</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">FAULTS OF PHILOSOPHERS.</div> - -<p>It is, therefore, with good reason that many cities, and especially the -city of the Lacedæmonians, as Chamæleon says in his book on Simonides, -will not admit either rhetoric or philosophy, on account of the -jealousy, and strife, and profitless discussions to which they give -rise; owing to which it was that Socrates was put to death; he, who argued - -<span class="pagenum">[Pg 975]</span> - -against the judges who were given him by lot, discoursing of justice -to them when they were a pack of most corrupt men. And it is owing -to this, too, that Theodorus the Atheist was put to death, and that -Diagoras was banished; and this latter, sailing away when he was -banished, was wrecked. But Theotimus, who wrote the books against -Epicurus, was accused by Zeno the Epicurean, and put to death; as is -related by Demetrius the Magnesian, in his treatise on People and -Things which go by the same Name.</p> - -<p>93. And, in short, according to Clearchus the Solensian, you do not -adopt a manly system of life, but you do really aim at a system which -might become a dog; but although this animal has four excellent -qualities, you select none but the worst of his qualities for your -imitation. For a dog is a wonderful animal as to his power of smelling -and of distinguishing what belongs to his own family and what does not; -and the way in which he associates with man, and the manner in which -he watches over and protects the houses of all those who are kind to -him, is extraordinary. But you who imitate the dogs, do neither of -these things. For you do not associate with men, nor do you distinguish -between those with whom you are acquainted; and being very deficient -in sensibility, you live in an indolent and indifferent manner. But -while the dog is also a snarling and greedy animal, and also hard in -his way of living, and naked; these habits of his you practise, being -abusive and gluttonous, and, besides all this, living without a home -or a hearth. The result of all which circumstances is, that you are -destitute of virtue, and quite unserviceable for any useful purpose in -life. For there is nothing less philosophical than those persons who -are called philosophers. For whoever supposed that Æschines, the pupil -of Socrates, would have been such a man in his manners as Lysias the -orator, in his speeches on the Contracts, represents him to have been; -when, out of the dialogues which are extant, and generally represented -to be his work, we are inclined to admire him as an equitable and -moderate man? unless, indeed, those writings are in reality the work of -the wise Socrates, and were given to Æschines by Xanthippe, the wife of -Socrates, after his death, which Idomeneus asserts to be the case.</p> - -<p>94. But Lysias, in the oration which bears this title—</p> - -<p><span class="pagenum">[Pg 976]</span></p> - -<p>"Against Æschines, the Pupil of Socrates, for Debt," (for I will recite the -passage, even though it be a rather long one, on account of your -excessive arrogance, O philosophers,)—begins in the following -manner—"I never should have imagined, O judges, that Æschines would -have dared to come into court on a trial which is so discreditable to -him. For a more disgracefully false accusation than the one which he -has brought forward, I do not believe it to be easy to find. For he, -O judges, owing a sum of money with a covenanted interest of three -drachmæ to Sosinomus the banker and Aristogiton, came to me, and -besought me not to allow him to be wholly stripped of his own property, -in consequence of this high interest. 'And I,' said he, 'am at this -moment carrying on the trade of a perfumer; but I want capital to go -on with, and I will pay you nine<a name="FNanchor_60" id="FNanchor_60"></a><a href="#Footnote_60" class="fnanchor">[60]</a> -obols a month interest.'" A fine end to the happiness of this -philosopher was the trade of a perfumer, and admirably harmonizing -with the philosophy of Socrates, a man who utterly rejected the use of -all perfumes and unguents! And moreover, Solon the lawgiver expressly -forbade a man to devote himself to any such business: on which account -Pherecrates, in his Oven, or Woman sitting up all Night, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Why should he practise a perfumer's trade,</div> - <div class="verse">Sitting beneath a high umbrella there,</div> - <div class="verse">Preparing for himself a seat on which</div> - <div class="verse">To gossip with the youths the whole day long?</div> - </div> - </div> - </div> -</div> - -<p>And presently afterwards he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And no one ever saw a female cook</div> - <div class="verse">Or any fishwoman; for every class</div> - <div class="verse">Should practise arts which are best suited to it.</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">LENDING MONEY.</div> - -<p>And after what I have already quoted, the orator proceeds to -say—"And I was persuaded by this speech of his, considering also -that this Æschines had been the pupil of Socrates, -and was a man who uttered fine sentiments about - -<span class="pagenum">[Pg 977]</span> - -virtue and justice, and who would never attempt nor venture on the -actions practised by dishonest and unjust men."</p> - -<p>95. And after this again, after he had run through the accusation of -Æschines, and had explained how he had borrowed the money, and how he -never paid either interest or principal, and how, when an action was -brought against him, he had allowed judgment to go by default, and how -a branded slave of his had been put forward by him as security; and -after he had brought a good many more charges of the same kind against -him, he thus proceeded:—"But, O judges, I am not the only person to -whom he behaves in this manner, but he treats every one who has any -dealings with him in the same manner. Are not even all the wine-sellers -who live near him, from whom he gets wine for his entertainments -and never pays for it, bringing actions against him, having already -closed their shops against him? And his neighbours are ill-treated -by him to such a degree that they leave their own houses, and go and -rent others which are at a distance from him. And with respect to all -the contributions which he collects, he never himself puts down the -remaining share which is due from him, but all the money which ever -gets into this pedlar's hands is lost as if it were utterly destroyed. -And such a number of men come to his house daily at dawn, to ask for -their money which he owes them, that passers-by suppose he must be -dead, and that such a crowd can only be collected to attend his funeral.</p> - -<p>"And those men who live in the Piræus have such an opinion of him, that -they think it a far less perilous business to sail to the Adriatic -than to deal with him; for he thinks that all that he can borrow is -much more actually his own than what his father left him. Has he not -got possession of the property of Hermæus the perfumer, after having -seduced his wife, though she was seventy years old? whom he pretended -to be in love with, and then treated in such a manner that she reduced -her husband and her sons to beggary, and made him a perfumer instead -of a pedlar! in so amorous a manner did he handle the damsel, enjoying -the fruit of her youth, when it would have been less trouble to him to -count her teeth than the fingers of her hand, they were so much fewer. -And now come forward, you witnesses, who will prove these facts.—This, -then, is the life of this sophist."</p> - -<p><span class="pagenum">[Pg 978]</span></p> - -<p>These, O Cynulcus, are the words of Lysias. But I, in the words of -Aristarchus the tragic poet,</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Saying no more, but this in self-defence,</div> - </div> - </div> - </div> -</div> - -<p>will now cease my attack upon you and the rest of the Cynics.</p> - -<div class="topspace1"></div> -<div class="footnotes"> -<blockquote> -<p class="footnote"><span class="smcap"><b>Footnotes.</b></span></p> - -<div class="footnote"> -<p><a name="Footnote_12" id="Footnote_12"></a><a href="#FNanchor_12"><span class="label">[12]</span></a> -διφυὴς meaning, "of double nature."</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_13" id="Footnote_13"></a><a href="#FNanchor_13"><span class="label">[13]</span></a> -Iliad, xxiv. 489.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_14" id="Footnote_14"></a><a href="#FNanchor_14"><span class="label">[14]</span></a> -Iliad, ii. 220.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_15" id="Footnote_15"></a><a href="#FNanchor_15"><span class="label">[15]</span></a> -Theognis.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_16" id="Footnote_16"></a><a href="#FNanchor_16"><span class="label">[16]</span></a> -It is not known from what play this fragment comes. It is -given in the Variorum Edition of Euripides, <i>Inc. Fragm.</i> 165.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_17" id="Footnote_17"></a><a href="#FNanchor_17"><span class="label">[17]</span></a> -From the Andromeda.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_18" id="Footnote_18"></a><a href="#FNanchor_18"><span class="label">[18]</span></a> -This is a blunder of Athenæus; for the passage alluded to -is evidently that in the Iphigenia in Aulis of Euripides. The lines as -quoted in the text here are—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Δίδυμα γὰρ τόξα αὐτὸν</div> - <div class="verse">Ἐντείνεσθαι χαρίτων</div> - <div class="verse">Τὸ μὲν ἐπ' εἰαίωνι τύχα</div> - <div class="verse">Τὸ δ' ἐπὶ συγχύσει βιοτᾶς.</div> - </div> - </div> - </div> -</div> - -<p><span style="margin-left: 4em">The passage in Euripides is—</span></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Δίδυμ' Ἕρως ὁ χρυσοκόμας</div> - <div class="verse">Τόξ' ἐντείνεται χαρίτων</div> - <div class="verse">Τὸ μὲν ἐπ' εὐαίωνι πότμῳ</div> - <div class="verse">Τὸ δ' ἐπὶ συγχύσει βιοτᾶω.—<i>Iph. in Aul.</i> 552.</div> - </div> - </div> - </div> -</div> -</div> - -<div class="footnote"> -<p><a name="Footnote_19" id="Footnote_19"></a><a href="#FNanchor_19"><span class="label">[19]</span></a> -Iliad, x. 401.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_20" id="Footnote_20"></a><a href="#FNanchor_20"><span class="label">[20]</span></a> -This fragment is from the Hippodamia.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_21" id="Footnote_21"></a><a href="#FNanchor_21"><span class="label">[21]</span></a> -Ode 67.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_22" id="Footnote_22"></a><a href="#FNanchor_22"><span class="label">[22]</span></a> -This is not from any one of the odes, which we have entire; but is only a fragment.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_23" id="Footnote_23"></a><a href="#FNanchor_23"><span class="label">[23]</span></a> -From κείρω, to cut the hair.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_24" id="Footnote_24"></a><a href="#FNanchor_24"><span class="label">[24]</span></a> -From the Æolus.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_25" id="Footnote_25"></a><a href="#FNanchor_25"><span class="label">[25]</span></a> -Iliad, iii. 156.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_26" id="Footnote_26"></a><a href="#FNanchor_26"><span class="label">[26]</span></a> -Ib. iii. 170.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_27" id="Footnote_27"></a><a href="#FNanchor_27"><span class="label">[27]</span></a> -Ib. xx. 234.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_28" id="Footnote_28"></a><a href="#FNanchor_28"><span class="label">[28]</span></a> -Ach. 524.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_29" id="Footnote_29"></a><a href="#FNanchor_29"><span class="label">[29]</span></a> -Pind. Ol. 13.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_30" id="Footnote_30"></a><a href="#FNanchor_30"><span class="label">[30]</span></a> -A σκολιὸν was a song which went round at banquets, sung to the -lyre by the guests, one after another, said to have been introduced -by Terpander; but the word is first found in Pind. Fr. lxxxvii. 9; -Aristoph. Ach. 532. The name is of uncertain origin: some refer it -to the character of the music, νόμος σκολιὸς, as opposed -to νόμος ὔρθιος; others to the ῥυθμὸς σκολιὸς, -or amphibrachic rhythm recognised in many scolia; but most, after -Dicæarchus and Plutarch, from the irregular zigzag way it went round -the table, each guest who sung holding a myrtle-branch, which he passed -on to any one he chose.—Lid. & Scott, Gr. Lex. <i>in voc.</i></p> -</div> - -<div class="footnote"> -<p><a name="Footnote_31" id="Footnote_31"></a><a href="#FNanchor_31"><span class="label">[31]</span></a> -These are the second and third lines of the Electra of Sophocles.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_32" id="Footnote_32"></a><a href="#FNanchor_32"><span class="label">[32]</span></a> -The Kids was a constellation rising about the beginning of -October, and supposed by the ancients to bring storms. Theocritus says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">χὤταν ἐφ' ἑσπερίοις ἐρίφοις νότος ὑγρὰ διώκῃ κύματα.—vii. 53.</div> - </div> - </div> - </div> -</div> -</div> - -<div class="footnote"> -<p><a name="Footnote_33" id="Footnote_33"></a><a href="#FNanchor_33"><span class="label">[33]</span></a> -Θάλλος means "a young twig."</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_34" id="Footnote_34"></a><a href="#FNanchor_34"><span class="label">[34]</span></a> -There is a pun here on her name,—Ἵππη meaning a mare.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_35" id="Footnote_35"></a><a href="#FNanchor_35"><span class="label">[35]</span></a> -Λάκκος, a cistern; a cellar.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_36" id="Footnote_36"></a><a href="#FNanchor_36"><span class="label">[36]</span></a> -This is a pun on the similarity of the name Σίγειον to σιγὴ, silence.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_37" id="Footnote_37"></a><a href="#FNanchor_37"><span class="label">[37]</span></a> -Γραῦς means both an old woman, and the scum on boiled milk.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_38" id="Footnote_38"></a><a href="#FNanchor_38"><span class="label">[38]</span></a> -Ὑστέρα means both "the womb," and "the new comer."</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_39" id="Footnote_39"></a><a href="#FNanchor_39"><span class="label">[39]</span></a> -Punning on the similarity of the name Αἰγεὺς to αἲξ, a goat.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_40" id="Footnote_40"></a><a -href="#FNanchor_40"><span class="label">[40]</span></a> Punning on -the similarity of κατατράγω, to eat, and τράγος, a -goat.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_41" id="Footnote_41"></a><a href="#FNanchor_41"><span class="label">[41]</span></a> -The Greek word is ψυχαγωγοῦσι, which might perhaps also mean -to bring coolness, from ψῦχος, coolness.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_42" id="Footnote_42"></a><a href="#FNanchor_42"><span class="label">[42]</span></a> -The young man says πολλαῖς συμπέπλεχθαι -(γύναιξι scil.), but Phryne chooses to suppose that he meant -to say πολλαῖς πληγαῖς, blows.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_43" id="Footnote_43"></a><a href="#FNanchor_43"><span class="label">[43]</span></a> -This is a pun on the name Φειδίας, as if from φείδω, -to be stingy.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_44" id="Footnote_44"></a><a href="#FNanchor_44"><span class="label">[44]</span></a> -Anticyra was the name of three islands celebrated as producing a great -quantity of hellebore. Horace, speaking of a madman, says:</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Si tribus Anticyris caput insanabile nunquam</div> - <div class="verse">Tonsori Licino commiserit.—A. P. 300.</div> - </div> - </div> - </div> -</div> -</div> - -<div class="footnote"> -<p><a name="Footnote_45" id="Footnote_45"></a><a href="#FNanchor_45"><span class="label">[45]</span></a> -This probably means a large crane.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_46" id="Footnote_46"></a><a href="#FNanchor_46"><span class="label">[46]</span></a> -From κλαίω, to weep, and γέλως, laughter.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_47" id="Footnote_47"></a><a href="#FNanchor_47"><span class="label">[47]</span></a> -That is, With beautiful Eyelids; from χάρις, grace, and -βλέφαρον, an eyelid.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_48" id="Footnote_48"></a><a href="#FNanchor_48"><span class="label">[48]</span></a> -The universal Friend.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_49" id="Footnote_49"></a><a href="#FNanchor_49"><span class="label">[49]</span></a> -Λήμη literally means the matter which gathers in the corner of the -eyes; λήμαι, sore eyes. Παρόραμα means an oversight, a defect in sight; -but there is supposed to be some corruption in this latter word.</p> - -</div> - -<div class="footnote"> -<p><a name="Footnote_50" id="Footnote_50"></a><a href="#FNanchor_50"><span class="label">[50]</span></a> -Rharia was a name of Ceres, from the Rharian plain near Eleusis, where -corn was first sown by Triptolemus, the son of Rharus. It is mentioned by Homer:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">ἐς δ' ἄρα Ῥάριον ἷξε, φερέσβιον οὖθαρ ἀρούρης</div> - <div class="verse">τὸ πρίν, ἄταρ τότε γ' οὔτι φερέσβιον, ἀλλὰ ἕκηλον</div> - <div class="verse">εἱστήκι πανάφυλλον, ἔκευθε δ' ἄρα κρῖ λευκὸν</div> - <div class="verse">μήδεσι Δήμητρος καλλισφύρου.—Od. in Cerer. 450.</div> - </div> - </div> - </div> -</div> -</div> - -<div class="footnote"> -<p><a name="Footnote_51" id="Footnote_51"></a><a href="#FNanchor_51"><span class="label">[51]</span></a> -Anacreon.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_52" id="Footnote_52"></a><a href="#FNanchor_52"><span class="label">[52]</span></a> -Sophocles.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_53" id="Footnote_53"></a><a href="#FNanchor_53"><span class="label">[53]</span></a> -V. 3.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_54" id="Footnote_54"></a><a href="#FNanchor_54"><span class="label">[54]</span></a> -This is not from the Hippolytus, but is a fragment from the Auge.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_55" id="Footnote_55"></a><a href="#FNanchor_55"><span class="label">[55]</span></a> -From ἁρπάζω, to carry off.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_56" id="Footnote_56"></a><a href="#FNanchor_56"><span class="label">[56]</span></a> -"Of far greater importance was the public hospitality -(προξενία) which existed between two states, or between an -individual or a family on the one hand, and a whole state on the -other.... When two states established public hospitality, it was -necessary that in each state persons should be appointed to show -hospitality to, and watch over the interests of all persons who came -from the state connected by hospitality. The persons who were appointed -to this office, as the recognised agents of the state for which they -acted, were called πρόξενοι....</p> - -<p>"The office of πρόξενοσ, which bears great resemblance to that -of a modern consul, or minister resident, was in some cases hereditary -in a particular family. When a state appointed a proxenus, it either -sent out one of its own citizens to reside in the other state, or it -selected one of the citizens of the other, and conferred on him the -honour of proxenus.... This custom seems in later times to have been -universally adopted by the Greeks.... -</p> - -<p>"The principal duties of a proxenus were to receive those persons, -especially ambassadors, who came from the state which he represented; -to procure for them admission to the assembly, and seats in the -theatre; to act as the patron of the strangers, and to mediate between -the two states, if any dispute arose. If a stranger died in the state, -the proxenus of his country had to take care of the property of the -deceased. The proxenus usually enjoyed exemption from taxes; and their -persons were inviolable both by sea and land."—Smith, Dict. Ant. v. -<i>Hospitium</i>, p. 491.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_57" id="Footnote_57"></a><a href="#FNanchor_57"><span class="label">[57]</span></a> -Pindar, Ol. vi. 71.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_58" id="Footnote_58"></a><a href="#FNanchor_58"><span class="label">[58]</span></a> -Homer gives this epithet to Aurora, Iliad, i. 477, and in many other places.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_59" id="Footnote_59"></a><a href="#FNanchor_59"><span class="label">[59]</span></a> -Schweighauser says this word is to him totally unintelligible.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_60" id="Footnote_60"></a><a href="#FNanchor_60"><span class="label">[60]</span></a> -This would have been 18 per cent. Three drachmæ were about 36 per cent. -The former appears to have been the usual rate of interest at Athens in -the time of Lysias; for we find in Demosthenes that interest ἐπὶ δραχμῇ , that is to say, a drachma a month interest for each mina -lent, was considered low. It was exceedingly common, however, among -the money-lenders, to exact an exorbitant rate of interest, going even -as high as a drachma every four days.—See Smith's Dict. Ant. v. -<i>Interest</i>, p. 524.</p> -</div> - -</blockquote> -</div> -<div class="topspace1"></div> - -<hr class="chap" /> - -<h2 class="nobreak"><a name="BOOK_XIV" id="BOOK_XIV"></a>BOOK XIV.</h2> - -<p>1. <span class="smcap">Most</span> people, my friend Timocrates, call Bacchus frantic, because -those who drink too much unmixed wine become violent.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">To copious wine this insolence we owe,</div> - <div class="verse">And much thy betters wine can overthrow</div> - <div class="verse">The great Eurytion, when this frenzy stung,</div> - <div class="verse">Pirithous' roofs with frantic riot rung:</div> - <div class="verse">Boundless the Centaur raged, till one and all</div> - <div class="verse">The heroes lose and dragg'd him from the hall;</div> - <div class="verse">His nose they shorten'd, and his ears they slit,</div> - <div class="verse">And sent him sober'd home with better wit.<a name="FNanchor_61" id="FNanchor_61"></a><a href="#Footnote_61" class="fnanchor">[61]</a></div> - </div> - </div> - </div> -</div> - -<p>For when the wine has penetrated down into the body, as Herodotus says, -bad and furious language is apt to rise to the surface. And Clearchus -the comic poet says in his Corinthians—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">If all the men who to get drunk are apt,</div> - <div class="verse">Had every day a headache ere they drank</div> - <div class="verse">The wine, there is not one would drink a drop:</div> - <div class="verse">But as we now get all the pleasure first,</div> - <div class="verse">And then the drink, we lose the whole delight</div> - <div class="verse">In the sharp pain which follows.</div> - </div> - </div> - </div> -</div> - -<p>And Xenophon represents Agesilaus as insisting that a man ought to -shun drunkenness equally with madness, and immoderate gluttony as much -as idleness. But we, as we are not of the class who drink to excess, -nor of the number of those who are in the habit of being intoxicated by -midday, have come rather to this literary entertainment; for Ulpian, -who is always finding fault, reproved some one just now who said, I am -not drunk (ἔξοινος), saying,—Where do you find that word -ἔξοινος? But he rejoined,—Why, in Alexis, who, in his -play called the New Settler, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">He did all this when drunk (ἔξοινος).</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 979]</span></p> - -<div class="sidenote-left">JESTERS.</div> - -<p>2. But as, after the discussion by us of the new topics which arise, -our liberal entertainer Laurentius is every day constantly introducing -different kinds of music, and also jesters and buffoons, let us have -a little talk about them. Although I am aware that Anacharsis the -Scythian, when on one occasion jesters were introduced in his company, -remained without moving a muscle of his countenance; but afterwards, -when a monkey was brought in, he burst out laughing, and said, "Now -this fellow is laughable by his nature, but man is only so through -practice." And Euripides, in his Melanippe in Chains, has said—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But many men, from the wish to raise a laugh,</div> - <div class="verse">Practise sharp sayings; but those sorry jesters</div> - <div class="verse">I hate who let loose their unbridled tongues</div> - <div class="verse">Against the wise and good; nor do I class them</div> - <div class="verse">As men at all, but only as jokes and playthings.</div> - <div class="verse">Meantime they live at ease, and gather up</div> - <div class="verse">Good store of wealth to keep within their houses.</div> - </div> - </div> - </div> -</div> - -<p>And Parmeniscus of Metapontum, as Semus tells us in the fifth book of -his Delias, a man of the highest consideration both as to family and -in respect of his riches, having gone down to the cave of Trophonius, -after he had come up again, was not able to laugh at all. And when he -consulted the oracle on this subject, the Pythian priestess replied to -him—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">You're asking me, you laughless man,</div> - <div class="verse">About the power to laugh again;</div> - <div class="verse">Your mother 'll give it you at home,</div> - <div class="verse">If you with reverence to her come.</div> - </div> - </div> - </div> -</div> - -<p>So, on this, he hoped that when he returned to his country he should be -able to laugh again; but when he found that he could laugh no more now -than he could before, he considered that he had been deceived; till, -by some chance, he came to Delos; and as he was admiring everything he -saw in the island, he came into the temple of Latona, expecting to see -some very superb statue of the mother of Apollo; but when he saw only a -wooden shapeless figure, he unexpectedly burst out laughing. And then, -comparing what had happened with the oracle of the god, and being cured -of his infirmity, he honoured the goddess greatly.</p> - -<p>3. Now Anaxandrides, in his Old-Man's Madness, says that it was -Rhadamanthus and Palamedes who invented the fashion of jesters; and his -words are these:—</p> - -<p><span class="pagenum">[Pg 980]</span></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And yet we labour much.</div> - <div class="verse">But Palamedes first, and Rhadamanthus,</div> - <div class="verse">Sought those who bring no other contribution,</div> - <div class="verse">But say amusing things.</div> - </div> - </div> - </div> -</div> - -<p>Xenophon also, in his Banquet, mentions jesters; introducing Philip, of -whom he speaks in the following manner:—"But Philip the jester, having -knocked at the door, told the boy who answered, to tell the guests who -he was, and that he was desirous to be admitted; and he said that he -came provided with everything which could qualify him for supping at -other people's expense. And he said, too, that his boy was in a good -deal of distress because he had brought nothing, and because he had had -no dinner." And Hippolochus the Macedonian, in his epistle to Lynceus, -mentions the jesters Mandrogenes and Strato the Athenian. And at Athens -there was a great deal of this kind of cleverness. Accordingly, in the -Heracleum at Diomea<a name="FNanchor_62" id="FNanchor_62"></a><a href="#Footnote_62" class="fnanchor">[62]</a> -they assembled to the number of sixty, and they were always spoken -of in the city as amounting to that number, in such expressions -as—"The sixty said this," and, "I am come from the sixty." And -among them were Callimedon, nicknamed the Crab, and Dinias, and also -Mnasigeiton and Menæchmus, as Telephanes tells us in his treatise on -the City. And their reputation for amusing qualities was so great, that -Philip the Macedonian heard of it, and sent them a talent to engage -them to write out their witticisms and send them to him. And the fact -of this king having been a man who was very fond of jokes is testified -to us by Demosthenes the orator in his Philippics.</p> - -<div class="sidenote-left">JESTERS.</div> - -<p>Demetrius Poliorcetes was a man very eager for anything which could -make him laugh, as Phylarchus tells us in the sixth book of his -History. And he it was who said, "that the palace of Lysimachus was in -no respect different from a comic theatre; for that there was no one -there bigger than a dissyllable;"<a name="FNanchor_63" id="FNanchor_63"></a><a href="#Footnote_63" class="fnanchor">[63]</a> -(meaning to laugh at Bithys and Paris, who had more influence than -anybody with Lysimachus, and at some others of his friends;) "but that -his friends were - -<span class="pagenum">[Pg 981]</span> - -Peucesteses, and Menelauses, and Oxythemises." But when Lysimachus -heard this, he said,—"I, however, never saw a prostitute on the stage -in a tragedy;" referring to Lamia the female flute-player. And when -this was reported to Demetrius, he rejoined,—"But the prostitute who -is with me, lives in a more modest manner than the Penelope who is with -him."</p> - -<p>4. And we have mentioned before this that Sylla, the general of the -Romans, was very fond of anything laughable. And Lucius Anicius, who -was also a general of the Romans, after he had subdued the Illyrians, -and brought with him Genthius the king of the Illyrians as his -prisoner, with all his children, when he was celebrating his triumphal -games at Rome, did many things of the most laughable character -possible, as Polybius relates in his thirtieth book:—"For having -sent for the most eminent artists from Greece, and having erected a -very large theatre in the circus, he first of all introduced all the -flute-players. And these were Theodorus the Bœotian, and Theopompus, -and Hermippus, surnamed Lysimachus, who were the most eminent men in -their profession. And having brought these men in front of the stage -after the chorus was over, he ordered them all to play the flute. And -as they accompanied their music with appropriate gestures, he sent to -them and said that they were not playing well, and desired them to be -more vehement. And while they were in perplexity, one of the lictors -told them that what Anicius wished was that they should turn round -so as to advance towards each other, and give a representation of a -battle. And then the flute-players, taking this hint, and adopting a -movement not unsuited to their habitual wantonness, caused a great -tumult and confusion; and turning the middle of the chorus towards -the extremities, the flute-players, all blowing unpremeditated notes, -and letting their flutes be all out of tune, rushed upon one another -in turn: and at the same time the choruses, all making a noise to -correspond to them, and coming on the stage at the same time, rushed -also upon one another, and then again retreated, advancing and -retreating alternately. But when one of the chorus-dancers tucked up -his garment, and suddenly turned round and raised his hands against -the flute-player who was coming towards him, as if he was going to box - -<span class="pagenum">[Pg 982]</span> - -with him, then there arose an extraordinary clapping and shouting on -the part of the spectators. And while all these men were fighting as -if in regular battle, two dancers were introduced into the orchestra -with a symphony, and four boxers mounted the stage, with trumpeters -and horn-players: and when all these men were striving together, the -spectacle was quite indescribable: and as for the tragedians," says -Polybius, "if I were to attempt to describe what took place with -respect to them, I should be thought by some people to be jesting."</p> - -<p>5. Now when Ulpian had said thus much, and when all were laughing at -the idea of this exhibition of Anicius, a discussion arose about the -men who are called πλάνοι. And the question was asked, Whether -there was any mention of these men in any of the ancient authors? for -of the jugglers (θαυματοποιοὶ) we have already spoken: and -Magnus said,—Dionysius of Sinope, the comic poet, in his play entitled -the Namesakes, mentions Cephisodorus the πλάνος in the -following terms:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">They say that once there was a man at Athens,</div> - <div class="verse">A πλάνος, named Cephisodorus, who</div> - <div class="verse">Devoted all his life to this pursuit;</div> - <div class="verse">And he, whenever to a hill he came,</div> - <div class="verse">Ran straight up to the top; but then descending</div> - <div class="verse">Came slowly down, and leaning on a stick.</div> - </div> - </div> - </div> -</div> - -<p>And Nicostratus also mentions him in his Syrian—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">They say the πλάνος Cephisodorus once</div> - <div class="verse">Most wittily station'd in a narrow lane</div> - <div class="verse">A crowd of men with bundles of large faggots,</div> - <div class="verse">So that no one else could pass that way at all.</div> - </div> - </div> - </div> -</div> - -<p>There was also a man named Pantaleon, who is mentioned, by Theognetus, -in his Slave devoted to his Master—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Pantaleon himself did none deceive (ἐπλάνα)</div> - <div class="verse">Save only foreigners, and those, too, such</div> - <div class="verse">As ne'er had heard of him: and often he,</div> - <div class="verse">After a drunken revel, would pour forth</div> - <div class="verse">All sorts of jokes, striving to raise a laugh</div> - <div class="verse">By his unceasing chattering.</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">JESTERS.</div> - -<p>And Chrysippus the philosopher, in the fifth book of his treatise on -Honour and Pleasure, writes thus of Pantaleon:—"But Pantaleon the -πλάνος, when he was at the point of death, deceived every one -of his sons separately, telling each of them that he was the only one -to whom he was revealing the place where he had buried his gold; so -that they afterwards - -<span class="pagenum">[Pg 983]</span> - -went and dug together to no purpose, and then found out that they had -been all deceived."</p> - -<p>6. And our party was not deficient in men fond of raising a laugh -by bitter speeches. And respecting a man of this kind, Chrysippus -subsequently, in the same book, writes as follows:—"Once when a man -fond of saying bitter things was about to be put to death by the -executioner, he said that he wished to die like the swan, singing a -song; and when he gave him leave, he ridiculed him." And Myrtilus -having had a good many jokes cut on him by people of this sort, got -angry, and said that Lysimachus the king had done a very sensible -thing; for he, hearing Telesphorus, one of his lieutenants, at an -entertainment, ridiculing Arsinoe (and she was the wife of Lysimachus), -as being a woman in the habit of vomiting, in the following line—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">You begin ill, introducing τηνδεμουσαν,<a name="FNanchor_64" id="FNanchor_64"></a><a href="#Footnote_64" class="fnanchor">[64]</a>—</div> - </div> - </div> - </div> -</div> - -<p>ordered him to be put in a cage (γαλεάγρα) and carried about -like a wild beast, and fed; and he punished him in this way till he -died. But if you, O Ulpian, raise a question about the word γαλεάγρα, -it occurs in Hyperides the orator; and the passage you may -find out for yourself.</p> - -<p>And Tachaos the king of Egypt ridiculed Agesilaus king of Lacedæmon, -when he came to him as an ally (for he was a very short man), and lost -his kingdom in consequence, as Agesilaus abandoned his alliance. And -the expression of Tachaos was as follows:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The mountain was in labour; Jupiter</div> - <div class="verse">Was greatly frighten'd: lo! a mouse was born.</div> - </div> - </div> - </div> -</div> - -<p>And Agesilaus hearing of this, and being indignant at it, said, "I will -prove a lion to you." So afterwards, when the Egyptians revolted (as -Theopompus relates, and Lyceas of Naucratis confirms the statement in -his History of Egypt), Agesilaus refused to cooperate with him, and, in -consequence, Tachaos lost his kingdom, and fled to the Persians.</p> - -<p>7. So as there was a great deal of music introduced, and not always -the same instruments, and as there was a good deal of discussion and -conversation about them, (without always giving the names of those who -took part in it,) I will enumerate the chief things which were said. - -<span class="pagenum">[Pg 984]</span> - -For concerning flutes, somebody said that Melanippides, in his Marsyas, -disparaging the art of playing the flute, had said very cleverly about -Minerva:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Minerva cast away those instruments</div> - <div class="verse">Down from her sacred hand; and said, in scorn,</div> - <div class="verse">"Away, you shameful things—you stains of the body!</div> - <div class="verse">Shall I now yield myself to such malpractices?"</div> - </div> - </div> - </div> -</div> - -<p>And some one, replying to him, said,—But Telestes of Selinus, in -opposition to Melanippides, says in his Argo (and it is of Minerva that -he too is speaking):—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">It seems to me a scarcely credible thing</div> - <div class="verse">That the wise Pallas, holiest of goddesses,</div> - <div class="verse">Should in the mountain groves have taken up</div> - <div class="verse">That clever instrument, and then again</div> - <div class="verse">Thrown it away, fearing to draw her mouth</div> - <div class="verse">Into an unseemly shape, to be a glory</div> - <div class="verse">To the nymph-born, noisy monster Marsyas.</div> - <div class="verse">For how should chaste Minerva be so anxious</div> - <div class="verse">About her beauty, when the Fates had given her</div> - <div class="verse">A childless, husbandless virginity?</div> - </div> - </div> - </div> -</div> - -<p>intimating his belief that she, as she was and always was to continue a -maid, could not be alarmed at the idea of disfiguring her beauty. And -in a subsequent passage he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But this report, spread by vain-speaking men,</div> - <div class="verse">Hostile to every chorus, flew most causelessly</div> - <div class="verse">Through Greece, to raise an envy and reproach</div> - <div class="verse">Against the wise and sacred art of music.</div> - </div> - </div> - </div> -</div> - -<p>And after this, in an express panegyric on the art of flute-playing, he -says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And so the happy breath of the holy goddess</div> - <div class="verse">Bestow'd this art divine on Bromius,</div> - <div class="verse">With the quick motion of the nimble fingers.</div> - </div> - </div> - </div> -</div> - -<p>And very neatly, in his Æsculapius, has Telestes vindicated the use of -the flute, where he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And that wise Phrygian king who first poured forth</div> - <div class="verse">The notes from sweetly-sounding sacred flutes,</div> - <div class="verse">Rivalling the music of the Doric Muse,</div> - <div class="verse">Embracing with his well-join'd reeds the breath</div> - <div class="verse">Which fills the flute with tuneful modulation.</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">CONCERTS.</div> - -<p>8. And Pratinas the Phliasian says, that when some hired flute-players -and chorus-dancers were occupying the orchestra, some people were -indignant because the flute-players did not play in tune to the -choruses, as was the national custom, but the choruses instead sang, -keeping time to the flutes. And - -<span class="pagenum">[Pg 985]</span> - -what his opinion and feelings were towards those who did this, Pratinas -declares in the following hyporchema:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">What noise is this?</div> - <div class="verse">What mean these songs of dancers now?</div> - <div class="verse">What new unseemly fashion</div> - <div class="verse">Has seized upon this stage to Bacchus sacred,</div> - <div class="verse">Now echoing with various noise?</div> - <div class="verse">Bromius is mine! is mine!</div> - <div class="verse">I am the man who ought to sing,</div> - <div class="verse">I am the man who ought to raise the strain,</div> - <div class="verse">Hastening o'er the hills,</div> - <div class="verse">In swift inspired dance among the Naiades;</div> - <div class="verse">Blending a song of varied strain,</div> - <div class="verse">Like the sweet dying swan.</div> - <div class="verse">You, O Pierian Muse, the sceptre sway</div> - <div class="verse">Of holy song:</div> - <div class="verse">And after you let the shrill flute resound;</div> - <div class="verse">For that is but the handmaid</div> - <div class="verse">Of revels, where men combat at the doors,</div> - <div class="verse">And fight with heavy fists.<a name="FNanchor_65" id="FNanchor_65"></a><a href="#Footnote_65" class="fnanchor">[65]</a></div> - <div class="verse">* -* -* -* *</div> - <div class="verse">And is the leader fierce of bloody quarrel.</div> - <div class="verse">Descend, O Bacchus, on the son of Phrynæus,</div> - <div class="verse">The leader of the changing choir,—</div> - <div class="verse">Chattering, untimely, leading on</div> - <div class="verse">The rhythm of the changing song.</div> -* -* -* -* *</div> - <div class="verse">King of the loud triumphal dithyrambic,</div> - <div class="verse">Whose brow the ivy crowns,</div> - <div class="verse">Hear this my Doric song.</div> - </div> - </div> - </div> -</div> - -<p>9. And of the union of flutes with the lyre (for that concert has often -been a great delight to us ourselves), Ephippus, in his Traffic, speaks -as follows:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Clearly, O youth, the music of the flute,</div> - <div class="verse">And that which from the lyre comes, does suit</div> - <div class="verse">Well with our pastimes; for when each resound</div> - <div class="verse">In unison with the feelings of those present,</div> - <div class="verse">Then is the greatest pleasure felt by all.</div> - </div> - </div> - </div> -</div> - -<p>And the exact meaning of the word συναυλία is shown by Semus -the Delian, in the fifth book of his Delias, where he writes—"But -as the term 'concert' (συναυλία) is not understood by many -people, we must speak of it. It is when there is a union of the flute -and of rhythm in alternation, without any words accompanying the -melody." And Antiphanes explains it very neatly in his Flute-player, -where he says—</p> - -<p><span class="pagenum">[Pg 986]</span></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Tell me, I pray you, what this concert (ἡ συναυλία αὕτη) was</div> - <div class="verse">Which he did give you. For you know; but they</div> - <div class="verse">Having well learnt, still played<a name="FNanchor_66" id="FNanchor_66"></a><a href="#Footnote_66" class="fnanchor">[66]</a> - <div class="verse">. . . .</div> -* -* -* -* *</div> - <div class="verse">A concert of sweet sounds, apart from words,</div> - <div class="verse">Is pleasant, and not destitute of meaning.</div> - </div> - </div> - </div> -</div> - -<p>But the poets frequently call the flute "the Libyan flute," as Duris -remarks in the second book of his History of Agathocles, because -Seirites, who appears to have been the first inventor of the art of -flute-playing, was a Libyan, of one of the Nomad tribes; and he was the -first person who played airs on the flute in the festival of Cybele. -And the different kinds of airs which can be played on the flute (as -Tryphon tells us in the second book of his treatise on Names) have -the following names:—the Comus, the Bucoliasmus, the Gingras, the -Tetracomus, the Epiphallus, the Choreus, the Callinicus, the Martial, -the Hedycomus, the Sicynnotyrbe, the Thyrocopicum, which is the same as -the Crousithyrum (or Door-knocker), the Cnismus, the Mothon. And all -these airs on the flute, when played, were accompanied with dancing.</p> - -<p>10. Tryphon also gives a list of the different names of songs, as -follows. He says—"There is the Himæus, which is also called the -Millstone song, which men used to sing while grinding corn, perhaps -from the word ἱμαλίς. But ἱμαλὶς is a Dorian word, signifying a return, -and also the quantity of corn which the millers gave into the bargain. -Then there is the Elinus, which is the song of the men who worked -at the loom; as Epicharmus shows us in his Atalantas. There is also -the Ioulos, sung by the women who spin. And Semus the Delian, in his -treatise on Pæans, says—"They used to call the handfuls of barley -taken separately, ἀμάλαι; but when they were collected so that a great -many were made into one sheaf, then they were called οὔλοι and ἴουλοι. -And Ceres herself was called sometimes Chloe, and sometimes Ioulo; and, -as being the inventions of this goddess, both the fruits of the ground -and also the songs addressed to the goddess were called οὖλοι and -ἴουλοι: and so, too, we have the words δημήτρουλοι and καλλίουλοι, and -the line—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">πλεῖστον οὖλον οὖλον ἵει, ἴουλον ἵει.</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">SONGS.</div> - -<p>But others say that the Ioulis is the song of the workers in - -<span class="pagenum">[Pg 987]</span> - -wool. There are also the songs of nurses, which are called -καταβαυκαλήσεις. There was also a song used at the feast of Swings,<a -name="FNanchor_67" id="FNanchor_67"></a><a href="#Footnote_67" -class="fnanchor">[67]</a> in honour of Erigone, which is called Aletis. -At all events, Aristotle says, in his treatise on the Constitution of -the Colophonians—"Theodoras also himself died afterwards by a -violent death. And he is said to have been a very luxurious man, as is -evident from his poetry; for even now the women sing his songs on the -festival of the Swing."</p> - -<p>There was also a reaper's song called Lityerses; and another song -sung by hired servants when going to the fields, as Teleclides tells -us in his Amphictyons. There were songs, too, of bathing men, as we -learn from Crates in his Deeds of Daring; and a song of women baking, -as Aristophanes intimates in his Thesmophoriazusæ, and Nicochares in -his Hercules Choregus. And another song in use among those who drove -herds, and this was called the Bucoliasmus. And the man who first -invented this species of song was Diomus, a Sicilian cowherd; and it is -mentioned by Epicharmus in his Halcyon, and in his Ulysses Shipwrecked. -The song used at deaths and in mourning is called Olophyrmus; and the -songs called Iouli are used in honour of Ceres and Proserpine. The -song sung in honour of Apollo is called Philhelias, as we learn from -Telesilla; and those addressed to Diana are called Upingi.</p> - -<p>There were also laws composed by Charondas, which were sung at Athens -at drinking parties; as Hermippus tells us in the sixth book of his -treatise on Lawgivers. And Aristophanes, in his catalogue of Attic -Expressions, says—"The Himæus is the song of people grinding; the -Hymenæus is the song used at marriage-feasts; and that employed in -lamentation is called Ialemus. But the Linus and the Ælinus are not -confined to occasions of mourning, but are in use also in good fortune, -as we may gather from Euripides."</p> - -<p>11. But Clearchus, in the first book of his treatise on matters -relating to Love, says that there was a kind of song called Nomium, -derived from Eriphanis; and his words are these:—"Eriphanis was a -lyric poetess, the mistress of Menalcas the hunter; and she, pursuing -him with her passions, hunted too. For often frequenting the mountains, - -<span class="pagenum">[Pg 988]</span> - -and wandering over them, she came to the different groves, equalling in her -wanderings the celebrated journeys of Io; so that not only those men -who were most remarkable for their deficiency in the tender passion, -but even the fiercest beasts, joined in weeping for her misfortunes, -perceiving the lengths to which her passionate hopes carried her. -Therefore she wrote poems; and when she had composed them, as it is -said, she roamed about the desert, shouting and singing the kind of -song called Nomium, in which the burden of the song is—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The lofty oaks, Menalcas."</div> - </div> - </div> - </div> -</div> - -<p>And Aristoxenus, in the fourth book of his treatise on Music, -says—"Anciently the women used to sing a kind of song called Calyca. -Now, this was a poem of Stesichorus, in which a damsel of the name -of Calyca, being in love with a young man named Euathlus, prays in a -modest manner to Venus to aid her in becoming his wife. But when the -young man scorned her, she threw herself down a precipice. And this -disaster took place near Leucas. And the poet has represented the -disposition of the maiden as very modest; so that she was not willing -to live with the youth on his own terms, but prayed that, if possible, -she might become the wedded wife of Euathlus; and if that were not -possible, that she might be released from life." But, in his Brief -Memoranda, Aristoxenus says—"Iphiclus despised Harpalyce, who was in -love with him; but she died, and there has been a contest established -among the virgins of songs in her honour, and the contest is called -from her, Harpalyce." And Nymphis, in the first book of his History -of Heraclea, speaking of the Maryandyni, says—"And in the same way -it is well to notice some songs which, in compliance with a national -custom, they sing, in which they invoke some ancient person, whom they -address as Bormus. And they say that he was the son of an illustrious -and wealthy man, and that he was far superior to all his fellows in -beauty and in the vigour of youth; and as he was superintending the -cultivation of some of his own lands, and wishing to give his reapers -something to drink, he went to fetch some water, and disappeared. -Accordingly, they say that on this the natives of the country sought -him with a kind of dirge and invocation set to music, which even to -this day they are in the habit of using frequently. And a - -<span class="pagenum">[Pg 989]</span> - -similar kind of song is that which is in use among the Egyptians, and -is called Maneros."</p> - -<div class="sidenote-left">RHAPSODISTS.</div> - -<p>12. Moreover, there were rhapsodists also present at our -entertainments: for Laurentius delighted in the reciters of Homer to -an extraordinary degree; so that one might call Cassander the king of -Macedonia a trifler in comparison of him; concerning whom Carystius, in -his Historic Recollections, tells us that he was so devoted to Homer, -that he could say the greater part of his poems by heart; and he had a -copy of the Iliad and the Odyssey written out with his own hand. And -that these reciters of Homer were called Homeristæ also, Aristocles -has told us in his treatise on Choruses. But those who are now called -Homeristæ were first introduced on the stage by Demetrius Phalereus.</p> - -<p>Now Chamæleon, in his essay on Stesichorus, says that not only the -poems of Homer, but those also of Hesiod and Archilochus, and also of -Mimnermus and Phocylides, were often recited to the accompaniment of -music; and Clearchus, in the first book of his treatise on Pictures, -says—"Simonides of Zacynthus used to sit in the theatres on a lofty -chair reciting the verses of Archilochus." And Lysanias, in the first -book of his treatise on Iambic Poets, says that Mnasion the rhapsodist -used in his public recitations to deliver some of the Iambics of -Simonides. And Cleomenes the rhapsodist, at the Olympic games, recited -the Purification of Empedocles, as is asserted by Dicæarchus in his -history of Olympia. And Jason, in the third book of his treatise on the -Temples of Alexander, says that Hegesias, the comic actor, recited the -works of Herodotus in the great theatre, and that Hermophantus recited -the poems of Homer.</p> - -<p>13. And the men called Hilarodists (whom some people at the present day -call Simodists, as Aristocles tells us in his first book on Choruses, -because Simus the Magnesian was the most celebrated of all the poets of -joyous songs,) frequently come under our notice. And Aristocles also -gives a regular list of them in his treatise on Music, where he speaks -in the following manner:—"The Magodist—but he is the same as the -Lysiodist." But Aristoxenus says that Magodus is the name given to an -actor who acts both male and female characters;<a name="FNanchor_68" id="FNanchor_68"></a><a href="#Footnote_68" class="fnanchor">[68]</a> -but that he who acts a woman's part in combination with a man's is -called a Lysiodist. And they both sing the same songs, and in other -respects they are similar.</p> - -<p><span class="pagenum">[Pg 990]</span></p> - -<p>The Ionic dialect also supplies us with poems of Sotades, and with what -before his time were called Ionic poems, such as those of Alexander -the Ætolian, and Pyres the Milesian, and Alexas, and other poets -of the same kind; and Sotades is called κιναιδόλογος. And -Sotades the Maronite was very notorious for this kind of poetry, as -Carystius of Pergamus says in his essay on Sotades; and so was the son -of Sotades, Apollonius: and this latter also wrote an essay on his -father's poetry, from which one may easily see the unbridled licence of -language which Sotades allowed himself,—abusing Lysimachus the king -in Alexandria,—and, when at the court of Lysimachus, abusing Ptolemy -Philadelphus,—and in different cities speaking ill of different -sovereigns; on which account, at last, he met with the punishment that -he deserved: for when he had sailed from Alexandria (as Hegesander, -in his Reminiscences, relates), and thought that he had escaped all -danger, (for he had said many bitter things against Ptolemy the king, -and especially this, after he had heard that he had married his sister -Arsinoe,—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">He pierced forbidden fruit with deadly sting,)</div> - </div> - </div> - </div> -</div> - -<p>Patrocles, the general of Ptolemy, caught him in the island of Caunus, -and shut him up in a leaden vessel, and carried him into the open sea -and drowned him. And his poetry is of this kind: Philenus was the -father of Theodorus the flute-player, on whom he wrote these lines:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And he, opening the door which leads from the back-street,</div> - <div class="verse">Sent forth vain thunder from a leafy cave,</div> - <div class="verse">Such as a mighty ploughing ox might utter.</div> - </div> - </div> - </div> -</div> - - -<div class="sidenote-left">MAGODI.</div> - -<p>14. But the Hilarodus, as he is called, is a more respectable kind -of poet than these men are; for he is never effeminate or indecorous, -but he wears a white manly robe, and he is crowned with a golden crown: -and in former times he used to wear sandals, as Aristocles tells us; -but at the present day he wears only slippers. And some man or woman -sings an accompaniment to him, as to a person who sings to the flute. -And a crown is given to a Hilarodus, as well as to a person who sings -to the flute; but such honours are not allowed to a player on the harp -or on the flute. But the man who is called a Magodus has drums and -cymbals, and wears all kinds - -<span class="pagenum">[Pg 991]</span> - -of woman's attire; and he behaves in an effeminate manner, and does -every sort of indecorous, indecent thing,—imitating at one time a -woman, at another an adulterer or a pimp: or sometimes he represents a -drunken man, or even a serenade offered by a reveller to his mistress. -And Aristoxenus says that the business of singing joyous songs is a -respectable one, and somewhat akin to tragedy; but that the business -of a Magodus is more like comedy. And very often it happens that the -Magodi, taking the argument of some comedy, represent it according to -their own fashion and manner. And the word μαγῳδία was derived -from the fact that those who addicted themselves to the practice, -uttered things like magical incantations, and often declared the power -of various drugs.</p> - -<p>15. But there was among the Lacedæmonians an ancient kind of comic -diversion, as Sosibius says, not very important or serious, since -Sparta aimed at plainness even in pastimes. And the way was, that some -one, using very plain, unadorned language, imitated persons stealing -fruit, or else some foreign physician speaking in this way, as Alexis, -in his Woman who has taken Mandragora, represents one: and he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">If any surgeon of the country says,</div> - <div class="verse">"Give him at early dawn a platter full</div> - <div class="verse">Of barley-broth," we shall at once despise him;</div> - <div class="verse">But if he says the same with foreign accent,</div> - <div class="verse">We marvel and admire him. If he call</div> - <div class="verse">The beet-root σεύτλιον, we disregard him;</div> - <div class="verse">But if he style it τεύτλιον, we listen,</div> - <div class="verse">And straightway, with attention fix'd, obey;</div> - <div class="verse">As if there were such difference between</div> - <div class="verse">σεύτλιον and τεύτλιον.</div> - </div> - </div> - </div> -</div> - - -<p>And those who practised this kind of sport were called among the -Lacedæmonians δικηλισταὶ, which is a term equivalent to -σκευοποιοὶ or μιμηταί.<a name="FNanchor_69" id="FNanchor_69"></a><a href="#Footnote_69" class="fnanchor">[69]</a> -There are, however, many names, varying in different places, for -this class of δικηλισταί; -for the Sicyonians call them φαλλοφόροι, and others call them αὐτοκάβδαλοι, and some call them φλύακες, as the Italians do; but people in general -call them Sophists: and the Thebans, who are very much in the habit -of giving peculiar names to many things, call them ἐθελονταί. But that the Thebans do introduce all -kinds of innovations with respect to words, Strattis shows us in the -Phœnissæ, where he says—</p> - -<p><span class="pagenum">[Pg 992]</span></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">You, you whole body of Theban citizens,</div> - <div class="verse">Know absolutely nothing; for I hear</div> - <div class="verse">You call the cuttle-fish not σηπία,</div> - <div class="verse">But ὀπισθότιλα. Then, too, you term</div> - <div class="verse">A cock not ἀλεκτρύων, but ὀρτάλιχος:</div> - <div class="verse">A physician is no longer in your mouths</div> - <div class="verse">ἰατρὺς—no, but σακτάς. For a bridge,</div> - <div class="verse">You turn γέφυρα into βλέφυρα.</div> - <div class="verse">Figs are not σῦκα now, but τῦκα : swallows,</div> - <div class="verse">κωτιλάδες, not χελιδόνες. A mouthful</div> - <div class="verse">With you is ἄκολος; to laugh, ἐκριδδέμεν.</div> - <div class="verse">A new-soled shoe you call νεοσπάτωτον.</div> - </div> - </div> - </div> -</div> - -<p>16. Semos the Delian says in his book about Pæans—"The men who were -called αὑτοκάβδαλοι used to wear crowns of ivy, and they -would go through long poems slowly. But at a later time both they and -their poems were called Iambics. And those," he proceeds, "who are -called Ithyphalli, wear a mask representing the face of a drunken man, -and wear crowns, having gloves embroidered with flowers. And they -wear tunics shot with white; and they wear a Tarentine robe, which -covers them down to their ancles: and they enter at the stage entrance -silently, and when they have reached the middle of the orchestra, they -turn towards the spectators, and say—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Out of the way; a clear space leave</div> - <div class="verse indent2">For the great mighty god:</div> - <div class="verse">For the god, to his ancles clad,</div> - <div class="verse indent2">Will pass along the centre of the crowd.</div> - </div> - </div> - </div> -</div> - -<p>And the Phallophori," says he, "wear no masks; but they put on a sort -of veil of wild thyme, and on that they put acanthi, and an untrimmed -garland of violets and ivy; and they clothe themselves in Caunacæ, and -so come on the stage, some at the side, and others through the centre -entrance, walking in exact musical time, and saying—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">For you, O Bacchus, do we now set forth</div> - <div class="verse">This tuneful song; uttering in various melody</div> - <div class="verse">This simple rhythm.</div> - <div class="verse">It is a song unsuited to a virgin;</div> - <div class="verse">Nor are we now addressing you with hymns</div> - <div class="verse">Made long ago, but this our offering</div> - <div class="verse">Is fresh unutter'd praise.</div> - </div> - </div> - </div> -</div> - -<p>And then, advancing, they used to ridicule with their jests whoever -they chose; and they did this standing still, but the Phallophorus -himself marched straight on, covered with soot and dirt."</p> - -<p><span class="pagenum">[Pg 993]</span></p> - -<div class="sidenote-left">HARP-PLAYERS.</div> - -<p>17. And since we are on this subject, it is as well not to omit what -happened to Amœbeus, a harp-player of our time, and a man of great -science and skill in everything that related to music. He once came -late to one of our banquets, and when he heard from one of the servants -that we had all finished supper, he doubted what to do himself, until -Sophon the cook came to him, and with a loud voice, so that every one -might hear, recited to him these lines out of the Auge of Eubulus:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">O wretched man, why stand you at the doors?</div> - <div class="verse">Why don't you enter? Long ago the geese</div> - <div class="verse">Have all been deftly carvèd limb from limb;</div> - <div class="verse">Long the hot pork has had the meat cut off</div> - <div class="verse">From the long backbone, and the stuffing, which</div> - <div class="verse">Lay in the middle of his stomach, has</div> - <div class="verse">Been served around; and all his pettitoes,</div> - <div class="verse">The dainty slices of fat, well-season'd sausages,</div> - <div class="verse">Have all been eaten. The well-roasted cuttle-fish</div> - <div class="verse">Is swallow'd long ago; and nine or ten</div> - <div class="verse">Casks of rich wine are drain'd to the very dregs.</div> - <div class="verse">So if you'd like some fragments of the feast,</div> - <div class="verse">Hasten and enter. Don't, like hungry wolf,</div> - <div class="verse">Losing this feast, then run about at random.</div> - </div> - </div> - </div> -</div> - -<p>For as that delightful writer Antiphanes says, in his Friend of the -Thebans,—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> We now are well supplied with everything;</div> - <div class="verse indent-3">For she, the namesake of the dame within,</div> - <div class="verse indent-3">The rich Bœotian eel, carved in the depths</div> - <div class="verse indent-3">Of the ample dish, is warm, and swells, and boils,</div> - <div class="verse indent-3">And bubbles up, and smokes; so that a man,</div> - <div class="verse indent-3">E'en though equipp'd with brazen nostrils, scarcely</div> - <div class="verse indent-3">Could bear to leave a banquet such as this,—</div> - <div class="verse indent-3">So rich a fragrance does it yield his senses.</div> - <div class="verse indent-4"><i>B.</i> Say you the cook is living?</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 10.5em;"> There is near</span></div> - <div class="verse indent-3">A cestreus, all unfed both night and day,</div> - <div class="verse indent-3">Scaled, wash'd, and stain'd with cochineal, and turn'd;</div> - <div class="verse indent-3">And as he nears his last and final turn</div> - <div class="verse indent-3">He cracks and hisses; while the servant bastes</div> - <div class="verse indent-3">The fish with vinegar: then there's Libyan silphium,</div> - <div class="verse indent-3">Dried in the genial rays of midday sun:—</div> - <div class="verse indent-4"><i>B.</i> Yet there are people found who dare to say</div> - <div class="verse indent-3">That sorcerers possess no sacred power;</div> - <div class="verse indent-3">For now I see three men their bellies filling</div> - <div class="verse indent-3">While you are turning this.</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 10.5em;"> And the comrade squid</span></div> - <div class="verse indent-3">Bearing the form of the humpback'd cuttle-fish,</div> - <div class="verse indent-3">Dreadful with armed claws and sharpen'd talons,</div> - <div class="verse indent-3">Changing its brilliant snow-white nature under</div> - -<span class="pagenum">[Pg 994]</span> - - <div class="verse indent-3">The fiery blasts of glowing coal, adorns</div> - <div class="verse indent-3">Its back with golden splendour; well exciting</div> - <div class="verse indent-3">Hunger, the best forerunner of a feast.</div> - </div> - </div> - </div> -</div> - -<p>So, come in—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Do not delay, but enter: when we've dined</div> - <div class="verse">We then can best endure what must be borne.</div> - </div> - </div> - </div> -</div> - -<p>And so he, meeting him in this appropriate manner, replies with these -lines out of the Harper of Clearchus:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Sup on white congers, and whatever else</div> - <div class="verse">Can boast a sticky nature; for by such food</div> - <div class="verse">The breath is strengthen'd, and the voice of man</div> - <div class="verse">Is render'd rich and powerful.</div> - </div> - </div> - </div> -</div> - -<p>And as there was great applause on this, and as every one with one -accord called to him to come in, he went in and drank, and taking the -lyre, sang to us in such a manner that we all marvelled at his skill on -the harp, and at the rapidity of his execution, and at the tunefulness -of his voice; for he appeared to me to be not at all inferior to that -ancient Amœbeus, whom Aristeas, in his History of Harp-players, speaks -of as living at Athens, and dwelling near the theatre, and receiving an -Attic talent a-day every time he went out singing.</p> - -<p>18. And while some were discussing music in this manner, and others -of the guests saying different things every day, but all praising -the pastime, Masurius, who excelled in everything, and was a man of -universal wisdom, (for as an interpreter of the laws he was inferior -to no one, and he was always devoting some of his attention to music, -for indeed he was able himself to play on some musical instruments,) -said,—My good friends, Eupolis the comic poet says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And music is a deep and subtle science,</div> - <div class="verse">And always finding out some novelty</div> - <div class="verse">For those who're capable of comprehending it;</div> - </div> - </div> - </div> -</div> - -<p>on which account Anaxilas, in his Hyacinthus, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">For, by the gods I swear, music, like Libya,</div> - <div class="verse">Brings forth each year some novel prodigy;</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">MUSIC.</div> - -<p>for, my dear fellows, "Music," as the Harp-player of Theophilus says, -"is a great and lasting treasure to all who have learnt it and know -anything about it;" for it ameliorates the disposition, and softens -those who are passionate and quarrelsome in their tempers. Accordingly, -"Clinias the Pythagorean," as Chamæleon of Pontus relates, "who was a -most unimpeachable man - -<span class="pagenum">[Pg 995]</span> - -both in his actual conduct and also in his disposition, if ever it -happened to him to get out of temper or indignant at anything, would -take up his lyre, and play upon it. And when people asked him the -reason of this conduct, he used to say, 'I am pacifying myself.' And -so, too, the Achilles of Homer was mollified by the music of the harp, -which is all that Homer allots to him out of the spoils of -Eetion,<a name="FNanchor_70" id="FNanchor_70"></a><a href="#Footnote_70" class="fnanchor">[70]</a> -as being able to check his fiery temper. And he is the only hero in the -whole Iliad who indulges in this music."</p> - -<p>Now, that music can heal diseases, Theophrastus asserts in his treatise -on Enthusiasm, where he says that men with diseases in the loins -become free from pain if any one plays a Phrygian air opposite to the -part affected. And the Phrygians are the first people who invented -and employed the harmony which goes by their name; owing to which -circumstance it is that the flute-players among the Greeks have usually -Phrygian and servile-sounding names, such as Sambas in Alcman, and -Adon, and Telus. And in Hipponax we find Cion, and Codalus, and Babys, -from whom the proverb arose about men who play worse and worse,—"He -plays worse than Babys." But Aristoxenus ascribes the invention of this -harmony to Hyagnis the Phrygian.</p> - -<p>19. But Heraclides of Pontus, in the third book of his treatise on -Music, says—"Now that harmony ought not to be called Phrygian, just -as it has no right either to be called Lydian. For there are three -harmonies; as there are also three different races of Greeks—Dorians, -Æolians, and Ionians: and accordingly there is no little difference -between their manners. The Lacedæmonians are of all the Dorians the -most strict in maintaining their national customs; and the Thessalians - -<span class="pagenum">[Pg 996]</span> - -(and these are they who were the origin of the -Æolian race) have preserved at all times very nearly the same customs -and institutions; but the population of the Ionians has been a great -deal changed, and has gone through many transitions, because they have -at all times resembled whatever nations of barbarians have from time -to time been their masters. Accordingly, that species of melody which -the Dorians composed they called the Dorian harmony, and that which the -Æolians used to sing they named the Æolian harmony, and the third they -called the Ionian, because they heard the Ionians sing it.</p> - -<p>"Now the Dorian harmony is a manly and high-sounding strain, having -nothing relaxed or merry in it, but, rather, it is stern and vehement, -not admitting any great variations or any sudden changes. The character -of the Æolian harmony is pompous and inflated, and full of a sort of -pride; and these characteristics are very much in keeping with the -fondness for breeding horses and for entertaining strangers which the -people itself exhibits. There is nothing mean in it, but the style -is elevated and fearless; and therefore we see that a fondness for -banquets and for amorous indulgences is common to the whole nation, and -they indulge in every sort of relaxation: on which account they cherish -the style of the Sub-Dorian harmony; for that which they call the -Æolian is, says Heraclides, a sort of modification of the Dorian, and -is called ὑποδώριος. And we may collect the character of this -Æolian harmony also from what Lasus of Hermione says in his hymn to the -Ceres in Hermione, where he speaks as follows:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I sing the praise of Ceres and of Proserpine,</div> - <div class="verse">The sacred wife of Clymenus, Melibœa;</div> - <div class="verse">Raising the heavy-sounding harmony</div> - <div class="verse">Of hymns Æolian.</div> - </div> - </div> - </div> -</div> - -<p>But these Sub-Dorian songs, as they are called, are sung by nearly -everybody. Since, then, there is a Sub-Dorian melody, it is with great -propriety that Lasus speaks of Æolian harmony. Pratinas, too, somewhere -or other says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Aim not at too sustain'd a style, nor yet</div> - <div class="verse">At the relax'd Ionian harmony;</div> - <div class="verse">But draw a middle furrow through your ground,</div> - <div class="verse">And follow the Æolian muse in preference.</div> - </div> - </div> - </div> -</div> - -<p>And in what comes afterwards he speaks more plainly—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But to all men who wish to raise their voices,</div> - <div class="verse">The Æolian harmony's most suitable.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 997]</span></p> - -<div class="sidenote-left">MUSIC.</div> - -<p>"Now formerly, as I have said, they used to call this the Æolian -harmony, but afterwards they gave it the name of the Sub-Dorian, -thinking, as some people say, that it was pitched lower on the flute -than the Dorian. But it appears to me that those who gave it this name, -seeing its inflated style, and the pretence to valour and virtue which -was put forth in the style of the harmony, thought it not exactly the -Dorian harmony, but to a certain extent like it: on which account they -called it ὑποδώριον, just as they call what is nearly white -ὑπόλευκον: and what is not absolutely sweet, but something -near it, we call ὑπόγλυκυ; so, too, we call what is not -thoroughly Dorian ὑπόδωριον.</p> - -<p>20. "Next in order let us consider the character of the Milesians, -which the Ionians display, being very proud of the goodly appearance -of their persons; and full of spirit, hard to be reconciled to -their enemies, quarrelsome, displaying no philanthropic or cheerful -qualities, but rather a want of affection and friendship, and a great -moroseness of disposition: on which account the Ionian style of harmony -also is not flowery nor mirthful, but austere and harsh, and having a -sort of gravity in it, which, however, is not ignoble-looking; on which -account that tragedy has a sort of affection for that harmony. But the -manners of the Ionians of the present day are more luxurious, and the -character of their present music is very far removed from the Ionian -harmony we have been speaking of. And men say that Pythermus the Teian -wrote songs such as are called Scolia in this kind of harmony; and that -it was because he was an Ionian poet that the harmony got the name of -Ionian. This is that Pythermus whom Ananius or Hipponax mentions in his -Iambics in this way:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Pythermus speaks of gold as though all else were nought.</div> - </div> - </div> - </div> -</div> - -<p>And Pythermus's own words are as follows:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">All other things but gold are good for nothing.</div> - </div> - </div> - </div> -</div> - -<p>Therefore, according to this statement, it is probable that Pythermus, -as coming from those parts, adapted the character of his melodies -to the disposition of the Ionians; on which account I suppose that -his was not actually the Ionian harmony, but that it was a harmony -adapted in some admirable manner to the purpose required. And those are - -<span class="pagenum">[Pg 998]</span> - -contemptible people who are unable to distinguish the characteristic -differences of these separate harmonies; but who are led away by the -sharpness or flatness of the sounds, so as to describe one harmony as -ὑμερμιξολύδιος, and then again to give a definition of some -further sort, refining on this: for I do not think that even that which -is called the ὑπερφρύγιος has a distinct character of its -own, although some people do say that they have invented a new harmony -which they call Sub-Phrygian (ὑποφρύγιος). Now every kind of -harmony ought to have some distinct species of character or of passion; -as the Locrian has, for this was a harmony used by some of those who -lived in the time of Simonides and Pindar, but subsequently it fell -into contempt.</p> - -<p>21. "There are, then, as we have already said, three kinds of harmony, -as there are three nations of the Greek people. But the Phrygian and -Lydian harmonies, being barbaric, became known to the Greeks by means -of the Phrygians and Lydians who came over to Peloponnesus with Pelops. -For many Lydians accompanied and followed him, because Sipylus was a -town of Lydia; and many Phrygians did so too, not because they border -on the Lydians, but because their king also was Tantalus—(and you may -see all over Peloponnesus, and most especially in Lacedæmon, great -mounds, which the people there call the tombs of the Phrygians who came -over with Pelops)—and from them the Greeks learnt these harmonies: on -which account Telestes of Selinus says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">First of all, Greeks, the comrades brave of Pelops,</div> - <div class="verse">Sang o'er their wine, in Phrygian melody,</div> - <div class="verse">The praises of the mighty Mountain Mother;</div> - <div class="verse">But others, striking the shrill strings of the lyre,</div> - <div class="verse">Gave forth a Lydian hymn."</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">MUSIC.</div> - -<p>22. "But we must not admit," says Polybius of Megalopolis, "that -music, as Ephorus asserts, was introduced among men for the purposes -of fraud and trickery. Nor must we think that the ancient Cretans and -Lacedæmonians used flutes and songs at random to excite their military -ardour, instead of trumpets. Nor are we to imagine that the earliest -Arcadians had no reason whatever for doing so, when they introduced -music into every department of their management of the republic; so -that, though the nation in every other respect was most austere in its -manner of life, they nevertheless - -<span class="pagenum">[Pg 999]</span> - -compelled music to be the constant companion, not only of their boys, -but even of their youths up to thirty years of age. For the Arcadians -are the only people among whom the boys are trained from infancy to -sing hymns and pæans to regular airs, in which indeed every city -celebrates their national heroes and gods with such songs, in obedience -to ancient custom.</p> - -<p>"But after this, learning the airs of Timotheus and Philoxenus, they -every year, at the festival of Bacchus, dance in their theatres to -the music of flute-players; the boys dancing in the choruses of boys, -and the youths in those of men. And throughout the whole duration of -their lives they are addicted to music at their common entertainments; -not so much, however, employing musicians as singing in turn: and to -admit themselves ignorant of any other accomplishment is not at all -reckoned discreditable to them; but to refuse to sing is accounted a -most disgraceful thing. And they, practising marches so as to march -in order to the sound of the flute, and studying their dances also, -exhibit every year in the theatres, under public regulations and at the -public expense. These, then, are the customs which they have derived -from the ancients, not for the sake of luxury and superfluity, but -from a consideration of the austerity which each individual practised -in his private life, and of the severity of their characters, which -they contract from the cold and gloomy nature of the climate which -prevails in the greater part of their country. And it is the nature of -all men to be in some degree influenced by the climate, so as to get -some resemblance to it themselves; and it is owing to this that we find -different races of men, varying in character and figure and complexion, -in proportion as they are more or less distant from one another.</p> - -<p>"In addition to this, they instituted public banquets and public -sacrifices, in which the men and women join; and also dances of the -maidens and boys together; endeavouring to mollify and civilize the -harshness of their natural character by the influence of education and -habit. And as the people of Cynætha neglected this system (although -they occupy by far the most inclement district of Arcadia, both as -respects the soil and the climate), they, never meeting one another -except for the purpose of giving offence and quarrelling, became at - -<span class="pagenum">[Pg 1000]</span> - -last so utterly savage, that the very greatest impieties prevailed -among them alone of all the people of Arcadia; and at the time when -they made the great massacre, whatever Arcadian cities their emissaries -came to in their passage, the citizens of all the other cities at once -ordered them to depart by public proclamation; and the Mantineans even -made a public purification of their city after their departure, leading -victims all round their entire district."</p> - -<p>23. Agias, the musician, said that "the styrax, which at the Dionysiac -festivals is burnt in the orchestras, presented a Phrygian odour -to those who were within reach of it." Now, formerly music was an -exhortation to courage; and accordingly Alcæus the poet, one of the -greatest musicians that ever lived, places valour and manliness before -skill in music and poetry, being himself a man warlike even beyond what -was necessary. On which account, in such verses as these, he speaks in -high-toned language, and says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent2">My lofty house is bright with brass,</div> - <div class="verse">And all my dwelling is adorn'd, in honour</div> - <div class="verse indent2">Of mighty Mars, with shining helms,</div> - <div class="verse">O'er which white horse-hair crests superbly wave,</div> - <div class="verse indent2">Choice ornament for manly brows;</div> - <div class="verse"> And brazen greaves, on mighty pegs suspended,</div> - <div class="verse indent2">Hang round the hall; fit to repel</div> - <div class="verse">The heavy javelin or the long-headed spear.</div> - <div class="verse indent2">There, too, are breastplates of new linen,</div> - <div class="verse">And many a hollow shield, thrown basely down</div> - <div class="verse indent2">By coward enemies in flight:</div> - <div class="verse">There, too, are sharp Chalcidic swords, and belts,</div> - <div class="verse indent2">Short military cloaks besides,</div> - <div class="verse">And all things suitable for fearless war;</div> - <div class="verse indent2">Which I may ne'er forget,</div> - <div class="verse">Since first I girt myself for the adventurous work—</div> - </div> - </div> - </div> -</div> - -<p>although it would have been more suitable for him to have had his house -well stored with musical instruments. But the ancients considered manly -courage the greatest of all civil virtues, and they attributed the -greatest importance to that, to the exclusion of other good qualities. -Archilochus accordingly, who was a distinguished poet, boasted in the -first place of being able to partake in all political undertakings, -and in the second place he mentioned the credit he had gained by his -poetical efforts, saying,—</p> - -<p><span class="pagenum">[Pg 1001]</span></p> - -<div class="sidenote-left">MUSIC.</div> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But I'm a willing servant of great Mars,</div> - <div class="verse">Skill'd also in the Muses' lovely art.</div> - </div> - </div> - </div> -</div> - -<p>And, in the same spirit, Æschylus, though a man who had -acquired such great renown by his poetry, nevertheless preferred having -his valour recorded on his tomb, and composed an inscription for it, of -which the following lines are a part:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The grove of Marathon, and the long-hair'd Medes,</div> - <div class="verse">Who felt his courage, well may speak of it.</div> - </div> - </div> - </div> -</div> - -<p>24. And it is on this account that the Lacedæmonians, who are a most -valiant nation, go to war to the music of the flute, and the Cretans -to the strains of the lyre, and the Lydians to the sound of pipes and -flutes, as Herodotus relates. And, moreover, many of the barbarians -make all their public proclamations to the accompaniment of flutes -and harps, softening the souls of their enemies by these means. And -Theopompus, in the forty-sixth book of his History, says—"The Getæ -make all their proclamations while holding harps in their hands and -playing on them." And it is perhaps on this account that Homer, having -due regard to the ancient institutions and customs of the Greeks, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I hear, what graces every feast, the lyre;<a name="FNanchor_71" id="FNanchor_71"></a><a href="#Footnote_71" class="fnanchor">[71]</a></div> - </div> - </div> - </div> -</div> - -<p>as if this art of music were welcome also to men feasting.</p> - -<p>Now it was, as it should seem, a regular custom to introduce music, -in the first place in order that every one who might be too eager -for drunkenness or gluttony might have music as a sort of physician -and healer of his insolence and indecorum, and also because music -softens moroseness of temper; for it dissipates sadness, and produces -affability and a sort of gentlemanlike joy. From which consideration, -Homer has also, in the first book of the Iliad, represented the gods -as using music after their dissensions on the subject of Achilles; for -they continued for some time listening to it—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Thus the blest gods the genial day prolong</div> - <div class="verse">In feasts ambrosial and celestial song:</div> - <div class="verse">Apollo tuned the lyre,—the Muses round,</div> - <div class="verse">With voice alternate, aid the silver sound.<a name="FNanchor_72" id="FNanchor_72"></a><a href="#Footnote_72" class="fnanchor">[72]</a></div> - </div> - </div> - </div> -</div> - -<p>For it was desirable that they should leave off their quarrels -and dissensions, as we have said. And most people seem to attribute -the practice of this art to banquets for the sake of setting things -right, and of the general mutual advantage. And, besides these other -occasions, the ancients also established by customs and laws that at -feasts all men should sing hymns to the gods, in order by these means -to preserve - -<span class="pagenum">[Pg 1002]</span> - -order and decency among us; for as all songs proceed according to -harmony, the consideration of the gods being added to this harmony, -elevates the feelings of each individual. And Philochorus says that the -ancients, when making their libations, did not always use dithyrambic -hymns, but "when they pour libations, they celebrate Bacchus with -wine and drunkenness, but Apollo with tranquillity and good order." -Accordingly Archilochus says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I, all excited in my mind with wine,</div> - <div class="verse">Am skilful in the dithyrambic, knowing</div> - <div class="verse">The noble melodies of the sovereign Bacchus.</div> - </div> - </div> - </div> -</div> - -<p>And Epicharmus, in his Philoctetes, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">A water-drinker knows no dithyrambics.</div> - </div> - </div> - </div> -</div> - -<p>So, that it was not merely with a view to superficial and vulgar -pleasure, as some assert, that music was originally introduced into -entertainments, is plain from what has been said above. But the -Lacedæmonians do not assert that they used to learn music as a science, -but they do profess to be able to judge well of what is done in the -art; and they say that they have already three times preserved it when -it was in danger of being lost.</p> - -<div class="sidenote-left">DANCING.</div> - -<p>25. Music also contributes to the proper exercising of the body and -to sharpening the intellect; on which account, every Grecian people, -and every barbarian nation too, that we are acquainted with, practise -it. And it was a good saying of Damon the Athenian, that songs and -dances must inevitably exist where the mind was excited in any -manner; and liberal, and gentlemanly, and honourable feelings of the -mind produce corresponding kinds of music, and the opposite feelings -likewise produce the opposite kinds of music. On which account, that -saying of Clisthenes the tyrant of Sicyon was a witty one, and a sign -of a well-educated intellect. For when he saw, as it is related,<a name="FNanchor_73" id="FNanchor_73"></a><a href="#Footnote_73" class="fnanchor">[73]</a> -one of the suitors for his daughter dancing in an unseemly manner -(it was Hippoclides the Athenian), he told him that he had danced -away his marriage, thinking, as it should seem, that the mind of the -man corresponded to the dance which he had exhibited; for in dancing -and walking decorum and good order are honourable, and disorder and -vulgarity are discreditable. And it is on this principle that the -poets originally arranged dances for - -<span class="pagenum">[Pg 1003]</span> - -freeborn men, and employed figures only to be emblems of what was being -sung, always preserving the principles of nobleness and manliness -in them; on which account it was that they gave them the name of -ὑπορχήματα (accompaniment to the dance). And if any one, while dancing, -indulged in unseemly postures or figures, and did nothing at all -corresponding to the songs sung, he was considered blameworthy; on -which account, Aristophanes or Plato, in his Preparations (as Chamæleon -quotes the play), spoke thus:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">So that if any one danced well, the sight</div> - <div class="verse">Was pleasing; but they now do nothing rightly,</div> - <div class="verse">But stand as if amazed, and roar at random.</div> - </div> - </div> - </div> -</div> - -<p>For the kind of dancing which was at that time used in the choruses was -decorous and magnificent, and to a certain extent imitated the motions -of men under arms; on which account Socrates in his Poems says that -those men who dance best are the best in warlike exploits; and thus he -writes:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But they who in the dance most suitably</div> - <div class="verse">Do honour to the Gods, are likewise best</div> - <div class="verse">In all the deeds of war.</div> - </div> - </div> - </div> -</div> - -<p>For the dance is very nearly an armed exercise, and is a display not -only of good discipline in other respects, but also of the care which -the dancers bestow on their persons.</p> - -<p>26. And Amphion the Thespiæan, in the second book of his treatise on -the Temple of the Muses on Mount Helicon, says that in Helicon there -are dances of boys, got up with great care, quoting this ancient -epigram:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I both did dance, and taught the citizens</div> - <div class="verse">The art of music, and my flute-player</div> - <div class="verse">Was Anacus the Phialensian;</div> - <div class="verse">My name was Bacchides of Sicyon;</div> - <div class="verse">And this my duty to the gods perform'd</div> - <div class="verse">Was honourable to my country Sicyon.</div> - </div> - </div> - </div> -</div> - -<p>And it was a good answer which was made by Caphesias the flute-player, -when one of his pupils began to play on the flute very loudly, and was -endeavouring to play as loudly as he could; on which he struck him, -and said, "Goodness does not consist in greatness, but greatness in -goodness." There are also relics and traces of the ancient dancing in -some statues which we have, which were made by ancient statuaries; -on which account men at that time paid more attention to moving - -<span class="pagenum">[Pg 1004]</span> - -their hands with graceful gestures; for in this particular also - -they aimed at graceful and gentlemanlike motions, comprehending what -was great in what was well done. And from these motions of the hands -they transferred some figures to the dances, and from the dances to -the palæstra; for they sought to improve their manliness by music -and by paying attention to their persons. And they practised to the -accompaniment of song with reference to their movements when under -arms; and it was from this practice that the dance called the -Pyrrhic dance originated, and every other dance of this kind, -and all the others which have the same name or any similar one -with a slight change: such as the Cretan dances called ὀρσίτης and ἐπικρήδιος; and that dance, too, which is named -ἀπόκινος, (and it is mentioned under this name by Cratinus in -his Nemesis, and by Cephisodorus in his Amazons, and by Aristophanes in -his Centaur, and by several other poets,) though afterwards it came to -be called μακτρισμός; and many women used to dance it, who, I -am aware, were afterwards called μαρκτύπιαι.</p> - -<p>27. But the more sedate kinds of dance, both the more varied kinds -and those too whose figures are more simple, are the following:—The -Dactylus, the Iambic, the Molossian, the Emmelea, the Cordax, the -Sicinnis, the Persian, the Phrygian, the Nibatismus, the Thracian, the -Calabrismus, the Telesias (and this is a Macedonian dance which Ptolemy -was practising when he slew Alexander the brother of Philip, as Marsyas -relates in the third book of his History of Macedon). The following -dances are of a frantic kind:—The Cernophorus, and the Mongas, and -the Thermaustris. There was also a kind of dance in use among private -individuals, called the ἄνθεμα, and they used to dance this -while repeating the following form of words with a sort of mimicking -gesture, saying—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Where are my roses, and where are my violets?</div> - <div class="verse indent2">Where is my beautiful parsley?</div> - <div class="verse">Are these then my roses, are these then my violets?</div> - <div class="verse indent2">And is this my beautiful parsley?</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">DANCES.</div> - -<p>Among the Syracusans there was a kind of dance called the Chitoneas, -sacred to Diana, and it is a peculiar kind of dance, accompanied with -the flute. There was also an Ionian kind of dance practised at drinking -parties. They also practised the dance called ἀγγελικὴ at their drinking parties. And there is -another kind of dance called the Burning of the - -<span class="pagenum">[Pg 1005]</span> - -World, which Menippus the Cynic mentions in his Banquet. -There are also some dances of a ridiculous character:—the Igdis, -the Mactrismus, the Apocinus, and the Sobas; and besides these, the -Morphasmus, and the Owl, and the Lion, and the Pouring out of Meal, and -the Abolition of Debts, and the Elements, and the Pyrrhic dance. And -they also danced to the accompaniment of the flute a dance which they -called the Dance of the Master of the Ship, and the Platter Dance.</p> - -<p>The figures used in dances are the Xiphismus, the Calathismus, the -Callabides, the Scops, and the Scopeuma. And the Scops was a figure -intended to represent people looking out from a distance, making an -arch over their brows with their hand so as to shade their eyes. And it -is mentioned by Æschylus in his Spectators:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And all these old σκωπεύματα of yours.</div> - </div> - </div> - </div> -</div> - -<p>And Eupolis, in his Flatterers, mentions the Callabides, when he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">He walks as though he were dancing the Callabides.</div> - </div> - </div> - </div> -</div> - -<p>Other figures are the Thermastris, the Hecaterides,<a name="FNanchor_74" id="FNanchor_74"></a><a href="#Footnote_74" class="fnanchor">[74]</a> -the Scopus, the Hand-down, the Hand-up, the Dipodismus, the Taking-hold -of Wood, the Epanconismus, the Calathiscus, the Strobilus. There -is also a dance called the Telesias; and this is a martial kind of -dance, deriving its title from a man of the name of Telesias, who -was the first person who ever danced it, holding arms in his hands, -as Hippagoras tells us in the first book of his treatise on the -Constitution of the Carthaginians.</p> - -<p>28. There is also a kind of satyric dance called the Sicinnis, as -Aristocles says in the eighth book of his treatise on Dances; and -the Satyrs are called Sicinnistæ. But some say that a barbarian of -the name of Sicinnus was the inventor of it, though others say that -Sicinnus was a Cretan by birth; and certainly the Cretans are dancers, -as is mentioned by Aristoxenus. But Scamon, in the first book of his -treatise on Inventions, says that this dance is called Sicinnis, from -being shaken (ἀπὸ τοῦ σείεσθαι), and that Thersippus was the -first person who danced the Sicinnis. Now in dancing, the motion of the -feet was adopted long before any motion of the hands was considered -requisite; for the ancients exercised their feet more than their hands -in games and in hunting; and the Cretans are - -<span class="pagenum">[Pg 1006]</span> - -greatly addicted to hunting, owing to which they are swift of foot. But -there are people to be found who assert that Sicinnis is a word formed -poetically from κινησις,<a name="FNanchor_75" id="FNanchor_75"></a><a href="#Footnote_75" class="fnanchor">[75]</a> -because in dancing it the Satyrs use most rapid movements; for this -kind of dance gives no scope for a display of the passions, on which -account also it is never slow.</p> - -<p>Now all satyric poetry formerly consisted of choruses, as also did -tragedy, such as it existed at the same time; and that was the chief -reason why tragedy had no regular actors. And there are three kinds -of dance appropriate to dramatic poetry,—the tragic, the comic, -and the satyric; and in like manner, there are three kinds of lyric -dancing,—the pyrrhic, the gymnopædic, and the hyporchematic. And the -pyrrhic dance resembles the satyric; for they both consist of rapid -movements; but the pyrrhic appears to be a warlike kind of dance, for -it is danced by armed boys. And men in war have need of swiftness to -pursue their enemies, and also, when defeated,</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">To flee, and not like madmen to stand firm,</div> - <div class="verse">Nor be afraid to seem a short time cowards.</div> - </div> - </div> - </div> -</div> - -<p>But the dance called Gymnopædica is like the dance in tragedy which -is called Emmelea; for in each there is seen a degree of gravity and -solemnity. But the hyporchematic dance is very nearly identical with -the comic one which is called Cordax. And they are both a sportive kind -of figure.</p> - -<p>29. But Aristoxenus says that the Pyrrhic dance derives its name from -Pyrrhichus, who was a Lacedæmonian by birth; and that even to this day -Pyrrhichus is a Lacedæmonian name. And the dance itself, being of a -warlike character, shows that it is the invention of some Lacedæmonian; -for the Lacedæmonians are a martial race, and their sons learn military -marches which they call ἐνόπλια. And the Lacedæmonians -themselves in their wars recite the poems of Tyrtæus, and move in time -to those airs. But Philochorus asserts that the Lacedæmonians, when -owing to the generalship of Tyrtæus they had subdued the Messenians, -introduced a regular custom, in their expeditions, that whenever they -were at supper, and had sung the pæan, they should also sing one of -Tyrtæus's hymns as a solo, one after another; and that the polemarch -should be the judge, and should give a piece of meat as a prize to him -who sang best. But the Pyrrhic dance is not - -<span class="pagenum">[Pg 1007]</span> - -preserved now among any other people of Greece; and since that has -fallen into disuse, their wars also have been brought to a conclusion; -but it continues in use among the Lacedæmonians alone, being a sort of -prelude preparatory to war: and all who are more than five years old in -Sparta learn to dance the Pyrrhic dance.</p> - -<div class="sidenote-left">DANCES.</div> - -<p>But the Pyrrhic dance as it exists in our time, appears to be a sort -of Bacchic dance, and a little more pacific than the old one; for the -dancers carry thyrsi instead of spears, and they point and dart canes -at one another, and carry torches. And they dance in figures having -reference to Bacchus, and to the Indians, and to the story of Pentheus: -and they require for the Pyrrhic dance the most beautiful airs, and -what are called the "stirring" tunes.</p> - -<p>30. But the Gymnopædica resembles the dance which by the ancients -used to be called Anapale; for all the boys dance naked, performing -some kind of movement in regular time, and with gestures of the hand -like those used by wrestlers: so that the dancers exhibit a sort of -spectacle akin to the palæstra and to the pancratium, moving their feet -in regular time. And the different modes of dancing it are called the -Oschophoricus,<a name="FNanchor_76" id="FNanchor_76"></a><a href="#Footnote_76" class="fnanchor">[76]</a> -and the Bacchic, so that this kind of dance, too, has some reference -to Bacchus. But Aristoxenus says that the ancients, after they had -exercised themselves in the Gymnopædica, turned to the Pyrrhic dance -before they entered the theatre: and the Pyrrhic dance is also called -the Cheironomia. But the Hyporchematic dance is that in which the -chorus dances while singing. Accordingly Bacchylides says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">There's no room now for sitting down,</div> - <div class="verse">There's no room for delay.</div> - </div> - </div> - </div> -</div> - -<p>And Pindar says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The Lacedæmonian troop of maidens fair.</div> - </div> - </div> - </div> -</div> - -<p>And the Lacedæmonians dance this dance in Pindar. And the -Hyporchematica is a dance of men and women. Now the best modes are -those which combine dancing with the singing; and they are these—the -Prosodiacal, the Apostolical (which last is also called παρθένιος), and others of the same kind. And some danced to the -hymn and some did not; and some danced in accompaniment to hymns to -Venus and Bacchus, and to the Pæan, dancing at one time and resting at -another. And - -<span class="pagenum">[Pg 1008]</span> - -among the barbarians as well as among the Greeks there are respectable -dances and also indecorous ones. Now the Cordax among the Greeks is an -indecorous dance, but the Emmelea is a respectable one: as is among the -Arcadians the Cidaris, and among the Sicyonians the Aleter; and it is -called Aleter also in Ithaca, as Aristoxenus relates in the first book -of his History of Sicyon. And this appears enough to say at present on -the subject of dances.</p> - -<p>31. Now formerly decorum was carefully attended to in music, and -everything in this art had its suitable and appropriate ornament: on -which account there were separate flutes for each separate kind of -harmony; and every flute-player had flutes adapted to each kind of -harmony in their contests. But Pronomus the Theban was the first man -who played the three different kinds of harmony already mentioned -on the same flute. But now people meddle with music in a random and -inconsiderate manner. And formerly, to be popular with the vulgar was -reckoned a certain sign of a want of real skill: on which account -Asopodorus the Phliasian, when some flute-player was once being much -applauded while he himself was remaining in the hyposcenium,<a name="FNanchor_77" id="FNanchor_77"></a><a href="#Footnote_77" class="fnanchor">[77]</a> -said—"What is all this? the man has evidently committed some great -blunder:"—as else he could not possibly have been so much approved -of by the mob. But I am aware that some people tell this story as if -it were Antigenides who said this. But in our days artists make the -objects of their art to be the gaining the applause of the spectators -in the theatre; on which account Aristoxenus, in his book entitled -Promiscuous Banquets, says—"We act in a manner similar to the people -of Pæstum who dwell in the Tyrrhenian Gulf; for it happened to them, -though they were originally Greeks, to have become at last completely -barbarised, becoming Tyrrhenians or Romans, and to have changed their -language, and all the rest of their national habits. But one Greek -festival they do celebrate even to the present day, in which they meet -and recollect all their ancient names and customs, and bewail their -loss to one another, and then, when they have wept for them, they -go home. And so," says he, "we also, since the theatres have become -completely barbarised, and since music has become entirely ruined and -vulgar, we, being but a few, will recall to - -<span class="pagenum">[Pg 1009]</span> - -our minds, sitting by ourselves, what music once was." And this was the -discourse of Aristoxenus.</p> - -<div class="sidenote-left">MUSIC.</div> - -<p>32. Wherefore it seems to me that we ought to have a philosophical -conversation about music: for Pythagoras the Samian, who had such -a high reputation as a philosopher, is well known, from many -circumstances, to have been a man who had no slight or superficial -knowledge of music; for he indeed lays it down that the whole universe -is put and kept together by music. And altogether the ancient -philosophy of the Greeks appears to have been very much addicted to -music; and on this account they judged Apollo to have been the most -musical and the wisest of the gods, and Orpheus of the demi-gods. And -they called every one who devoted himself to the study of this art a -sophist, as Æschylus does in the verse where he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And then the sophist sweetly struck the lyre.</div> - </div> - </div> - </div> -</div> - -<p>And that the ancients were excessively devoted to the study of music is -plain from Homer, who, because all his own poetry was adapted to music, -makes, from want of care, so many verses which are headless, and weak, -and imperfect in the tail. But Xenophanes, and Solon, and Theognis, and -Phocylides, and besides them Periander of Corinth, an elegiac poet, -and the rest of those who did not set melodies to their poems, compose -their verses with reference to number and to the arrangement of the -metres, and take great care that none of their verses shall be liable -to the charge of any of the irregularities which we just now imputed to -Homer. Now when we call a verse headless (ἀκέφαλος), we mean -such as have a mutilation or lameness at the beginning, such as—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Ἐπειδὴ νῆάς τε καὶ Ἑλλήσποντον ἵκοντο.<a name="FNanchor_78" id="FNanchor_78"></a><a href="#Footnote_78" class="fnanchor">[78]</a></div> - <div class="verse">Ἐπίτονος τετάνυστο βοὸς ἶφι κταμένοιο.<a name="FNanchor_79" id="FNanchor_79"></a><a href="#Footnote_79" class="fnanchor">[79]</a></div> - </div> - </div> - </div> -</div> - -<p>Those we call weak (λαγαρὸς) which are defective in the -middle, as—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Αἶψα δ' ἄρ' Αἰνείαν υἱὸν φίλον Ἀγχίσαο.<a name="FNanchor_80" id="FNanchor_80"></a><a href="#Footnote_80" class="fnanchor">[80]</a></div> - <div class="verse">Τῶν δ' αὖθ' ἡγείσθην Ἀσκληπιοῦ δύο παῖδες.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1010]</span></p> - -<p>Those again are μείουροι, which are imperfect in the tail or -end, as—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Τρῶες δ' ἐῤῥίγησαν ὅπως ἴδον αἴολον ὄφιν.<a name="FNanchor_81" id="FNanchor_81"></a><a href="#Footnote_81" class="fnanchor">[81]</a></div> - <div class="verse">Καλὴ Κασσιέπεια θεοῖς δέμας ἐοικυῖα.<a name="FNanchor_82" id="FNanchor_82"></a><a href="#Footnote_82" class="fnanchor">[82]</a></div> - <div class="verse">Τοῦ φέρον ἔμπλησας ἀσκὸν μέγαν, ἐν δὲ καὶ ἤϊα.<a name="FNanchor_83" id="FNanchor_83"></a><a href="#Footnote_83" class="fnanchor">[83]</a></div> - </div> - </div> - </div> -</div> - -<p>33. But of all the Greeks, the Lacedæmonians were those who preserved -the art of music most strictly, as they applied themselves to the -practice a great deal: and there were a great many lyric poets among -them. And even to this day they preserve their ancient songs carefully, -being possessed of very varied and very accurate learning on the -subject; on which account Pratinas says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The Lacedæmonian grasshopper sweetly sings,</div> - <div class="verse">Well suited to the chorus.</div> - </div> - </div> - </div> -</div> - -<p>And on this account the poets also continually styled their odes—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">President of sweetest hymns:</div> - </div> - </div> - </div> -</div> - -<p>and—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The honey-wing'd melodies of the Muse.</div> - </div> - </div> - </div> -</div> - -<p>For owing to the general moderation and austerity of their lives, -they betook themselves gladly to music, which has a sort of power of -soothing the understanding; so that it was natural enough that people -who hear it should be delighted. And the people whom they called -Choregi, were not, as Demetrius of Byzantium tells us in the fourth -book of his treatise on Poetry, those who have that name now, the -people, that is to say, who hire the choruses, but those who actually -led the choruses, as the name intimates: and so it happened, that the -Lacedæmonians were good musicians, and did not violate the ancient laws -of music.</p> - -<div class="sidenote-left">MUSIC.</div> - -<p>Now in ancient times all the Greeks were fond of music; but when in -subsequent ages disorders arose, when nearly all the ancient customs -had got out of fashion and had become obsolete, this fondness for music -also wore out, and bad styles of music were introduced, which led all -the composers to aim at effeminacy rather than delicacy, and at an -enervated and dissolute rather than a modest style. And - -<span class="pagenum">[Pg 1011]</span> - -perhaps this will still exist hereafter in a greater degree, and -will extend still further, unless some one again draws forth the -national music to the light. For formerly the subjects of their songs -used to be the exploits of heroes, and the praises of the Gods; and -accordingly Homer says of Achilles—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">With this he soothes his lofty soul, and sings</div> - <div class="verse">Th' immortal deeds of heroes and of kings.<a name="FNanchor_84" id="FNanchor_84"></a><a href="#Footnote_84" class="fnanchor">[84]</a></div> - </div> - </div> - </div> -</div> - -<p>And of Phemius he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Phemius, let acts of gods and heroes old,</div> - <div class="verse">What ancient bards in hall and bower have told,</div> - <div class="verse">Attemper'd to the lyre your voice employ,</div> - <div class="verse">Such the pleased ear will drink with silent joy.<a name="FNanchor_85" id="FNanchor_85"></a><a href="#Footnote_85" class="fnanchor">[85]</a></div> - </div> - </div> - </div> -</div> - -<p>And this custom was preserved among the barbarians, as Dinon tells us -in his history of Persia. Accordingly, the poets used to celebrate the -valour of the elder Cyrus, and they foresaw the war which was going to -be waged against Astyages. "For when," says he, "Cyrus had begun his -march against the Persians, (and he had previously been the commander -of the guards, and afterwards of the heavy-armed troops there, and then -he left;) and while Astyages was sitting at a banquet with his friends, -then a man, whose name was Angares, (and he was the most illustrious -of his minstrels,) being called in, sang other things, such as were -customary, and at last he said that—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">A mighty monster is let loose at last</div> - <div class="verse">Into the marsh, fiercer than wildest boar;</div> - <div class="verse">And when once master of the neighbouring ground</div> - <div class="verse">It soon will fight with ease 'gainst numerous hosts.</div> - </div> - </div> - </div> -</div> - -<p>And when Astyages asked him what monster he meant, he said—'Cyrus -the Persian.' And so the king, thinking that his suspicions were well -founded, sent people to recal Cyrus, but did not succeed in doing so."</p> - -<p>34. But I, though I could still say a good deal about music, yet, as I -hear the noise of flutes, I will check my desire for talking, and only -quote you the lines out of the Amateur of the Flute, by Philetærus—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">O Jove, it were a happy thing to die</div> - <div class="verse">While playing on the flute. For flute-players</div> - <div class="verse">Are th' only men who in the shades below</div> - <div class="verse">Feel the soft power and taste the bliss of Venus.</div> - <div class="verse">But those whose coarser minds know nought of music,</div> - <div class="verse">Pour water always into bottomless casks.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1012]</span></p> - -<p>After this there arose a discussion about the sambuca. And Masurius -said that the sambuca was a musical instrument, very shrill, and that -it was mentioned by Euphorion (who is also an Epic poet), in his book -on the Isthmian Games; for he says that it was used by the Parthians -and by the Troglodytæ, and that it had four strings. He said also that -it was mentioned by Pythagoras, in his treatise on the Red Sea. The -sambuca is also a name given to an engine used in sieges, the form and -mechanism of which is explained by Biton, in his book addressed to -Attalus on the subject of Military Engines. And Andreas of Panormus, -in the thirty-third book of his History of Sicily, detailed city by -city, says that it is borne against the walls of the enemy on two -cranes. And it is called sambuca because when it is raised up it -gives a sort of appearance of a ship and ladder joined together, and -resembles the shape of the musical instrument of the same name. But -Moschus, in the first book of his treatise on Mechanics, says that the -sambuca is originally a Roman engine, and that Heraclides of Pontus was -the original inventor of it. But Polybius, in the eighth book of his -History, says,—"Marcellus, having been a great deal inconvenienced -at that siege of Syracuse by the contrivances of Archimedes, used to -say that Archimedes had given his ships drink out of the sea; but that -his sambucæ had been buffeted and driven from the entertainment in -disgrace."</p> - -<p>35. And when, after this, Æmilianus said,—But, my good friend -Masurius, I myself, often, being a lover of music, turn my thoughts to -the instrument which is called the magadis, and cannot decide whether -I am to think that it was a species of flute or some kind of harp. For -that sweetest of poets, Anacreon, says somewhere or other—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I hold my magadis and sing,</div> - <div class="verse">Striking loud the twentieth string,</div> - <div class="verse">Leucaspis, as the rapid hour</div> - <div class="verse">Leads you to youth's and beauty's flower.</div> - </div> - </div> - </div> -</div> - -<p>But Ion of Chios, in his Omphale, speaks of it as if it were a -species of flute, in the following words—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And let the Lydian flute, the magadis,</div> - <div class="verse">Breathe its sweet sounds, and lead the tuneful song.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1013]</span></p> - -<div class="sidenote-left">MUSIC.</div> - -<p>And Aristarchus the grammarian, (a man whom Panætius the Rhodian -philosopher used to call the Prophet, because he could so easily divine -the meanings of poems,) when explaining this verse, affirms that the -magadis was a kind of flute: though Aristoxenus does not say so either -in his treatise on the Flute-players or in that on Flutes and other -Musical Instruments; nor does Archestratus either,—and he also wrote -two books on Flute-players; nor has Pyrrhander said so in his work on -Flute-players; nor Phillis the Delian,—for he also wrote a treatise on -Flute-players, and so did Euphranor. But Tryphon, in the second book -of his essay on Names, speaks thus—"The flute called magadis." And in -another place he says—"The magadis gives a shrill and deep tone at -the same time, as Anaxandrides intimates in his Man fighting in heavy -Armour, where we find the line—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I will speak to you like a magadis,</div> - <div class="verse">In soft and powerful sounds at the same time.</div> - </div> - </div> - </div> -</div> - -<p>And, my dear Masurius, there is no one else except you who can solve -this difficulty for me.</p> - -<p>36. And Masurius replied—Didymus the grammarian, in his -work entitled Interpretations of the Plays of Ion different from -the Interpretations of others, says, my good friend Æmilianus, that -by the term μάγαδις αὐλὸς -he understands the instrument which is also called κιθαριστήριος; which is mentioned by Aristoxenus in the first book of -his treatise on the Boring of Flutes; for there he says that there are -five kinds of flutes; the parthenius, the pædicus, the citharisterius, -the perfect, and the superperfect. And he says that Ion has omitted -the conjunction τε improperly, so that we are to understand -by μάγαδις αὐλὸς the flute which accompanies the magadis; for -the magadis is a stringed (ψαλτικὸν) instrument, as Anacreon -tells us, and it was invented by the Lydians, on which account Ion, in -his Omphale, calls the Lydian women ψάλτριαι, as playing on -stringed instruments, in the following lines—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But come, ye Lydian ψάλτριαι, and singing</div> - <div class="verse">Your ancient hymns, do honour to this stranger.</div> - </div> - </div> - </div> -</div> - -<p>But Theophilus the comic poet, in his Neoptolemus, calls playing on the -magadis μαγαδίζειν, saying—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">It may be that a worthless son may sing</div> - -<span class="pagenum">[Pg 1014]</span> - - <div class="verse">His father or his mother on the magadis (μαγαδίζειν),</div> - <div class="verse">Sitting upon the wheel; but none of us</div> - <div class="verse">Shall ever play such music now as theirs.</div> - </div> - </div> - </div> -</div> - -<p>And Euphorion, in his treatise on the Isthmian Games, says, that -the magadis is an ancient instrument, but that in latter times it was -altered, and had the name also changed to that of the sambuca. And, -that this instrument was very much used at Mitylene, so that one of the -Muses was represented by an old statuary, whose name was Lesbothemis, -as holding one in her hand. But Menæchmus, in his treatise on Artists, -says that the πηκτὶς , which he calls identical with the magadis, was -invented by Sappho. And Aristoxenus says that the magadis and the -pectis were both played with the fingers without any plectrum; on which -account Pindar, in his Scolium addressed to Hiero, having named the -magadis, calls it a responsive harping (ψαλμὸν ἀντίφθογγον), because -its music is accompanied in all its keys by two kinds of singers, -namely, men and boys. And Phrynichus, in his Phœnician Women, has -said—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Singing responsive songs on tuneful harps.</div> - </div> - </div> - </div> -</div> - -<p>And Sophocles, in his Mysians, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">There sounded too the Phrygian triangle,</div> - <div class="verse">With oft-repeated notes; to which responded</div> - <div class="verse">The well-struck strings of the soft Lydian pectis.</div> - </div> - </div> - </div> -</div> - -<p>37. But some people raise a question how, as the magadis did not exist -in the time of Anacreon (for instruments with many strings were never -seen till after his time), Anacreon can possibly mention it, as he does -when he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I hold my magadis and sing,</div> - <div class="verse">Striking loud the twentieth string,</div> - <div class="verse">Leucaspis.</div> - </div> - </div> - </div> -</div> - -<p>But Posidonius asserts that Anacreon mentions three kinds of melodies, -the Phrygian, the Dorian, and the Lydian; for that these were the only -melodies with which he was acquainted. And as every one of these is -executed on seven strings, he says that it was very nearly correct -of Anacreon to speak of twenty strings, as he only omits one for the -sake of speaking in round numbers. But Posidonius is ignorant that the -magadis is an ancient instrument, though Pindar says plainly enough -that Terpander invented the barbitos to correspond to, and answer the -pectis in use among the Lydians—</p> - -<p><span class="pagenum">[Pg 1015]</span></p> - -<div class="sidenote-left">MUSICAL INSTRUMENTS.</div> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The sweet responsive lyre</div> - <div class="verse">Which long ago the Lesbian bard,</div> - <div class="verse">Terpander, did invent, sweet ornament</div> - <div class="verse">To the luxurious Lydian feasts, when he</div> - <div class="verse">Heard the high-toned pectis.</div> - </div> - </div> - </div> -</div> - -<p>Now the pectis and the magadis are the same instrument, as Aristoxenus -tells us, and Menæchmus the Sicyonian too, in his treatise on -Artists. And this last author says that Sappho, who is more ancient -than Anacreon, was the first person to use the pectis. Now, that -Terpander is more ancient than Anacreon, is evident from the following -considerations:—Terpander was the first man who ever got the victory -at the Carnean<a name="FNanchor_86" id="FNanchor_86"></a><a href="#Footnote_86" class="fnanchor">[86]</a> -games, as Hellanicus tells us in the verses in which he has celebrated -the victors at the Carnea, and also in the formal catalogue which he -gives us of them. But the first establishment of the Carnea took place -in the twenty-sixth Olympiad, as Sosibius tells us in his essay on -Dates. But Hieronymus, in his treatise on Harp-players, which is the -subject of the fifth of his Treatises on Poets, says that Terpander -was a contemporary of Lycurgus the lawgiver, who, it is agreed by all -men, was, with Iphitus of Elis, the author of that establishment of the -Olympic games from which the first Olympiad is reckoned. But Euphorion, -in his treatise on the Isthmian Games, says that the instruments with -many strings are altered only in their names; but that the use of them -is very ancient.</p> - -<p>38. However, Diogenes the tragic poet represents the pectis as -differing from the magadis; for in the Semele he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And now I hear the turban-wearing women,</div> - <div class="verse">Votaries of th' Asiatic Cybele,</div> - <div class="verse">The wealthy Phrygians' daughters, loudly sounding</div> - <div class="verse">With drums, and rhombs, and brazen-clashing cymbals,</div> - <div class="verse">Their hands in concert striking on each other,</div> - <div class="verse">Pour forth a wise and healing hymn to the gods.</div> - <div class="verse">Likewise the Lydian and the Bactrian maids</div> - <div class="verse">Who dwell beside the Halys, loudly worship</div> - -<span class="pagenum">[Pg 1016]</span> - - <div class="verse">The Tmolian goddess Artemis, who loves</div> - <div class="verse">The laurel shade of the thick leafy grove,</div> - <div class="verse">Striking the clear three-corner'd pectis, and</div> - <div class="verse">Raising responsive airs upon the magadis,</div> - <div class="verse">While flutes in Persian manner neatly join'd</div> - <div class="verse">Accompany the chorus.</div> - </div> - </div> - </div> -</div> - -<p>And Phillis the Delian, in the second book of his treatise on Music, -also asserts that the pectis is different from the magadis. And his -words are these—"There are the phœnices, the pectides, the magadides, -the sambucæ, the iambycæ, the triangles, the clepsiambi, the scindapsi, -the nine-string." For, he says that "the lyre to which they sang -iambics, they called the iambyca, and the instrument to which they sang -them in such a manner as to vary the metre a little, they called the -clepsiambus,<a name="FNanchor_87" id="FNanchor_87"></a><a href="#Footnote_87" class="fnanchor">[87]</a> -while the magadis was an instrument uttering a diapason sound, -and equally in tune for every portion of the singers. And besides -these there were instruments of other kinds also; for there was the -barbitos, or barmus, and many others, some with strings, and some with -sounding-boards."</p> - -<p>39. There were also some instruments besides those which were blown -into, and those which were used with different strings, which gave -forth only sounds of a simple nature, such as the castanets (κρέμβαλα), -which are mentioned by Dicæarchus, in his essay on the Manners and -Customs of Greece, where he says, that formerly certain instruments -were in very frequent use, in order to accompany women while dancing -and singing; and when any one touched these instruments with their -fingers they uttered a shrill sound. And he says that this is plainly -shown in the hymn to Diana, which begins thus—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Diana, now my mind will have me utter</div> - <div class="verse">A pleasing song in honour of your deity,</div> - <div class="verse">While this my comrade strikes with nimble hand</div> - <div class="verse">The well-gilt brazen-sounding castanets.</div> - </div> - </div> - </div> -</div> - -<p>And Hermippus, in his play called The Gods, gives the word for rattling -the castanets, κρεμβαλίζειν, saying—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And beating down the limpets from the rocks,</div> - <div class="verse">They make a noise like castanets (κρεμβαλίζουσι).</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">MUSICAL INSTRUMENTS.</div> - -<p>But Didymus says, that some people, instead of the lyre, are in the -habit of striking oyster-shells and cockle-shells against - -<span class="pagenum">[Pg 1017]</span> - -one another, and by these means contrive to play a tune in time to the -dancers, as Aristophanes also intimates in his Frogs.<a name="FNanchor_88" id="FNanchor_88"></a><a href="#Footnote_88" class="fnanchor">[88]</a></p> - -<p>40. But Artemon, in the first book of his treatise on the Dionysian -System, as he calls it, says that Timotheus the Milesian appears -to many men to have used an instrument of more strings than were -necessary, namely, the magadis, on which account he was chastised by -the Lacedæmonians as having corrupted the ancient music. And when some -one was going to cut away the superfluous strings from his lyre, he -showed them a little statue of Apollo which they had, which held in its -hand a lyre with an equal number of strings, and which was tuned in -the same manner; and so he was acquitted. But Douris, in his treatise -on Tragedy, says that the magadis was named after Magodis, who was -a Thracian by birth. But Apollodorus, in his Reply to the Letter of -Aristocles, says—"That which we now call ψαλτήριον is the -same instrument which was formerly called magadis; but that which used -to be called the clepsiambus, and the triangle, and the elymus, and the -nine-string, have fallen into comparative disuse." And Alcman says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And put away the magadis.</div> - </div> - </div> - </div> -</div> - -<p>And Sophocles, in his Thamyras, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And well-compacted lyres and magadides,</div> - <div class="verse">And other highly-polish'd instruments,</div> - <div class="verse">From which the Greeks do wake the sweetest sounds.</div> - </div> - </div> - </div> -</div> - -<p>But Telestes, in his dithyrambic poem, called Hymenæus, says that -the magadis was an instrument with five strings, using the following -expressions—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And each a different strain awakens,—</div> - <div class="verse">One struck the loud horn-sounding magadis,</div> - <div class="verse">And in the fivefold number of tight strings</div> - <div class="verse">Moved his hand to and fro most rapidly.</div> - </div> - </div> - </div> -</div> - -<p>I am acquainted, too, with another instrument which the Thracian kings -use in their banquets, as Nicomedes tells us in his essay on Orpheus. -Now Ephorus and Scamon, in their treatise on Inventions, say that the - -<span class="pagenum">[Pg 1018]</span> - -instrument called the Phœnix derives its name from having been -invented by the Phœnicians. But Semus of Delos, in the first book of -the Delias, says that it is so called because its ribs are made of the -palm-tree which grows in Delos. The same writer, Semus, says that the -first person who used the sambuca was Sibylla, and that the instrument -derives its name from having been invented by a man named Sambyx.</p> - -<p>41. And concerning the instrument called the tripod (this also is a -musical instrument) the before-mentioned Artemo writes as follows—"And -that is how it is that there are many instruments, as to which it is -even uncertain whether they ever existed; as, for instance, the tripod -of Pythagoras of Zacynthus. For as it was in fashion but a very short -time, and as, either because the fingering of it appeared exceedingly -difficult, or for some other reason, it was very soon disused, it has -escaped the notice of most writers altogether. But the instrument was -in form very like the Delphian tripod, and it derived its name from -it; but it was used like a triple harp. For its feet stood on some -pedestal which admitted of being easily turned round, just as the legs -of movable chairs are made; and along the three intermediate spaces -between the feet, strings were stretched; an arm being placed above -each, and tuning-pegs, to which the strings were attached, below. And -on the top there was the usual ornament of the vase, and of some other -ornaments which were attached to it; all which gave it a very elegant -appearance; and it emitted a very powerful sound. And Pythagoras -divided the three harmonies with reference to three countries,—the -Dorian, the Lydian, and Phrygian. And he himself sitting on a chair -made on the same principles and after the same pattern, putting out his -left hand so as to take hold of the instrument, and using the plectrum -in his other hand, moved the pedestal with his foot very easily, so -as to use whichever side of the instrument he chose to begin with; -and then again turning to the other side he went on playing, and then -he changed to the third side. And so rapidly did the easy movement of -the pedestal, when touched by the foot, bring the various sides under -his hand, and so very rapid was his fingering and execution, that if -a person had not seen what was being done, but had judged only by his -ear, he would have fancied that he was listening to three harp-players - -<span class="pagenum">[Pg 1019]</span> - -all playing on different instruments. But this instrument, though it -was so greatly admired, after his death rapidly fell into disuse."</p> - -<div class="sidenote-left">MUSIC.</div> - -<p>42. Now the system of playing the harp without any vocal accompaniment, -was, as Menæchmus informs us, first introduced by Aristonicus the -Argive, who was a contemporary of Archilochus, and lived in Corcyra. -But Philochorus, in the third hook of his Atthis, says—"Lysander the -Sicyonian harp-player was the first person who ever changed the art -of pure instrumental performance, dwelling on the long tones, and -producing a very rich sound, and adding also to the harp the music of -the flute; and this last addition was first introduced by Epigonus; -and taking away the jejuneness which existed in the music of those -who played the harp alone without any vocal accompaniment, he first -introduced various beautiful modifications<a name="FNanchor_89" id="FNanchor_89"></a><a href="#Footnote_89" class="fnanchor">[89]</a> -on that instrument; and he played on the different kinds of harp called -iambus and magadis, which is also called συριγμός. And he was -the first person who ever attempted to change his instrument while -playing. And afterwards, adding dignity to the business, he was the -first person to institute a chorus. And Menæchmus says that Dion of -Chius was the first person who ever played on the harp an ode such -as is used at libations to the honour of Bacchus. But Timomachus, in -his History of Cyprus, says that Stesander the Samian added further -improvements to his art, and was the first person who at Delphi sang -to his lyre the battles narrated in Homer, beginning with the Odyssey. -But others say that the first person who ever played amatory strains on -his harp was Amiton the Eleuthernæan, who did so in his own city, whose -descendants are all called Amitores.</p> - -<p>But Aristoxenus says that just as some men have composed parodies on -hexameter verses, for the sake of exciting a - -<span class="pagenum">[Pg 1020]</span> - -laugh; so, too, others have parodied the verses which -were sung to the harp, in which pastime Œnopas led the way. And he -was imitated by Polyeuctus the Achæan, and by Diocles of Cynætha. -There have also been poets who have composed a low kind of poems, -concerning whom Phænias the Eresian speaks in his writings addressed -to the Sophists; where he writes thus:—"Telenicus the Byzantian, and -also Argas, being both authors of low poems, were men who, as far as -that kind of poetry could go, were accounted clever. But they never -even attempted to rival the songs of Terpander or Phrynis." And Alexis -mentions Argas, in his Man Disembarked, thus—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> Here is a poet who has gained the prize</div> - <div class="verse indent-3">In choruses.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 4.5em;"> What is his style of poetry?</span></div> - <div class="verse indent-4"><i>A.</i> A noble kind.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 5em;"> How will he stand comparison</span></div> - <div class="verse indent-3">With Argas?</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 4.5em;"> He's a whole days journey better.</span></div> - </div> - </div> - </div> -</div> - -<p>And Anaxandrides, in his Hercules, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">For he appears a really clever man.</div> - <div class="verse">How gracefully he takes the instrument,</div> - <div class="verse">Then plays at once . . . .</div> - <div class="verse">When I have eaten my fill, I then incline</div> - <div class="verse">To send you off to sing a match with Argas,</div> - <div class="verse">That you, my friend, may thus the sophists conquer.</div> - </div> - </div> - </div> -</div> - -<p>43. But the author of the play called the Beggars, which is attributed -to Chionides, mentions a certain man of the name of Gnesippus as a -composer of ludicrous verses, and also of merry songs; and he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-3">I swear that neither now Gnesippus, nor</div> - <div class="verse indent-3">Cleomenes with all his nine-string'd lyre,</div> - <div class="verse indent-3">Could e'er have made this song endurable.</div> - </div> - </div> - </div> -</div> - -<p>And the author of the Helots says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">He is a man who sings the ancient songs</div> - <div class="verse">Of Alcman, and Stesichorus, and Simonides;</div> - </div> - </div> - </div> -</div> - -<p>(he means to say Gnesippus):</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">He likewise has composed songs for the night,</div> - <div class="verse">Well suited to adulterers, with which</div> - <div class="verse">They charm the women from their doors, while striking</div> - <div class="verse">The shrill iambyca or the triangle.</div> - </div> - </div> - </div> -</div> - -<p>And Cratinus, in his Effeminate Persons, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Who, O Gnesippus, e'er saw me in love?</div> - <div class="verse">I am indignant; for I do think nothing</div> - <div class="verse">Can be so vain or foolish as a lover.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1021]</span></p> - -<div class="sidenote-left">LOVE SONGS.</div> - -<p>. . . . . . . -and he ridicules him for his poems; and in his Herdsmen -he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">A man who would not give to Sophocles</div> - <div class="verse">A chorus when he asked one; though he granted</div> - <div class="verse">That favour to Cleomachus, whom I</div> - <div class="verse">Should scarce think worthy of so great an honour,</div> - <div class="verse">At the Adonia.</div> - </div> - </div> - </div> -</div> - -<p>And in his Hours he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Farewell to that great tragedian</div> - <div class="verse">Cleomachus, with his chorus of hair-pullers,</div> - <div class="verse">Plucking vile melodies in the Lydian fashion.</div> - </div> - </div> - </div> -</div> - -<p>But Teleclides, in his Rigid Men, says that he was greatly addicted to -adultery. And Clearchus, in the second book of his Amatory Anecdotes, -says that the love-songs, and those, too, which are called the Locrian -songs, do not differ in the least from the compositions of Sappho and -Anacreon. Moreover, the poems of Archilochus, and that on fieldfares, -attributed to Homer, relate to some division or other of this passion, -describing it in metrical poetry. But the writings of Asopodorus about -love, and the whole body of amorous epistles, are a sort of amatory -poetry out of metre.</p> - -<p>44. When Masurius had said this, the second course, as it is called, -was served up to us; which, indeed, was very often offered to us, not -only on the days of the festival of Saturn,<a name="FNanchor_90" id="FNanchor_90"></a><a href="#Footnote_90" class="fnanchor">[90]</a> -when it is the custom of the Romans to feast their slaves, while they -themselves discharge the offices of their slaves. But this is in -reality a Grecian custom. At all events, in Crete, at the festival of -Mercury, a similar thing takes place, as Carystius tells us in his -Historic Reminiscences; for then, while the slaves are feasting, the -masters wait upon them as if they were the servants: and so they do -at Trœzen in the month Geræstius. For then there is a festival -which lasts for many days, on one of which the slaves play at dice in -common with the citizens, and the masters give a banquet to the slaves, -as Carystius himself tells us. And Berosus, in the first book of his -History of Babylon, says that on the sixteenth day of the month Lous, - -<span class="pagenum">[Pg 1022]</span> - -there is a great festival celebrated in Babylon, which is called -Sakeas; and it lasts five days: and during those days it is the custom -for the masters to be under the orders of their slaves; and one of the -slaves puts on a robe like the king's, which is called a zoganes, and -is master of the house. And Ctesias also mentions this festival in the -second book of his History of Persia. But the Coans act in an exactly -contrary manner, as Macareus tells us in the third book of his History -of Cos. For when they sacrifice to Juno, the slaves do not come to the -entertainment; on which account Phylarchus says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Among the Sourii, the freemen only</div> - <div class="verse">Assist at the holy sacrifice; none else</div> - <div class="verse">The temples or the altars dare approach;</div> - <div class="verse">And no slave may come near the sacred precincts.</div> - </div> - </div> - </div> -</div> - -<p>45. But Baton of Sinope, the orator, in his treatise on Thessaly and -Hæmonica, distinctly asserts that the Roman Saturnalia are originally -a very Greek festival, saying that among the Thessalians it is called -Peloria. And these are his words:—"When a common festival was being -celebrated by all the Pelasgi, a man whose name was Pelorus brought -news to Pelasgus that there had been some violent earthquakes in -Hæmonia, by which the mountains called Tempe had been rent asunder, -and that the water of the lake had burst through the rent, and was -all falling into the stream of the Peneus; and that all the country -which had formerly been covered by the lake was now laid open, and -that, as the waters were now drained off, there were plains visible -of wondrous size and beauty. Accordingly, Pelasgus, on hearing this -statement, had a table loaded with every delicacy set before Pelorus; -and every one else received him with great cordiality, and brought -whatever they had that was best, and placed it on the table before the -man who had brought this news; and Pelasgus himself waited on him with -great cheerfulness, and all the rest of the nobles obeyed him as his -servants as often as any opportunity offered. On which account, they -say that after the Pelasgi occupied the district, they instituted a -festival as a sort of imitation of the feast which took place on that -occasion; and, sacrificing to Jupiter Pelor, they serve up tables -admirably furnished, and hold a very cordial and friendly assembly, -so as to receive every foreigner at the banquet, and to set free all -the prisoners, and to make their servants sit down and feast with - -<span class="pagenum">[Pg 1023]</span> - -every sort of liberty and licence, while their masters wait on them. -And, in short, even to this day the Thessalians celebrate this as their -chief festival, and call it Peloria."</p> - -<div class="sidenote-left">SWEETMEATS.</div> - -<p>46. Very often, then, as I have said, when such a dessert as this is -set before us, some one of the guests who were present would say—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Certainly, second thoughts are much the best;</div> - <div class="verse">For what now can the table want? or what</div> - <div class="verse">Is there with which it is not amply loaded?</div> - <div class="verse">'Tis full of fish fresh from the sea, besides</div> - <div class="verse">Here's tender veal, and dainty dishes of goose,</div> - <div class="verse">Tartlets, and cheesecakes steep'd most thoroughly</div> - <div class="verse">In the rich honey of the golden bee;</div> - </div> - </div> - </div> -</div> - -<p>as Euripides says in his Cretan Women: and, as Eubulus said in his Rich -Woman—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And in the same way everything is sold</div> - <div class="verse">Together at Athens; figs and constables,</div> - <div class="verse">Grapes, turnips, pears and apples, witnesses,</div> - <div class="verse">Roses and medlars, cheesecakes, honeycombs,</div> - <div class="verse">Vetches and law-suits; bee-strings of all kinds,</div> - <div class="verse">And myrtle-berries, and lots for offices,</div> - <div class="verse">Hyacinths, and lambs, and hour-glasses too,</div> - <div class="verse">And laws and prosecutions.</div> - </div> - </div> - </div> -</div> - -<p>Accordingly, when Pontianus was about to say something about each -of the dishes of the second course,—We will not, said Ulpian, hear -you discuss these things until you have spoken about the sweetmeats -(ἐπιδορπίσματα). And Pontianus replied:—Cratinus says that -Philippides has given this name to the τραγήματα, in his -Miser, where he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Cheesecakes, ἐπιδορπίσματα, and eggs,</div> - <div class="verse">And sesame; and were I to endeavour</div> - <div class="verse">To count up every dish, the day would fail me.</div> - </div> - </div> - </div> -</div> - -<p>And Diphilus, in his Telesias, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Τράγημα, myrtle-berries, cheesecakes too,</div> - <div class="verse">And almonds; so that with the greatest pleasure</div> - <div class="verse">I eat the second course (ἐπιδορπίζομαι).</div> - </div> - </div> - </div> -</div> - -<p>And Sophilus, in his Deposit, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">'Tis always pleasant supping with the Greeks;</div> - <div class="verse">They manage well; with them no one cries out—</div> - <div class="verse">Here, bring a stronger draught; for I must feast</div> - <div class="verse">With the Tanagrian; that there, lying down,</div> - <div class="verse">* -* -* -* -*</div> - </div> - </div> - </div> -</div> - -<p>And Plato, in his Atlanticus, calls these sweetmeats μεταδόρπια; -saying—"And at that time the earth used to produce all -sorts of sweet-smelling things for its inhabitants; and a great deal - -<span class="pagenum">[Pg 1024]</span> - -of cultivated fruit, and a great variety of nuts; and all the -μεταδόρπια which give pleasure when eaten."</p> - -<p>47. But Tryphon says that formerly before the guests entered the -supper-room, each person's share was placed on the table, and that -afterwards a great many dishes of various kinds were served up in -addition; and that on this account these latter dishes were called -ἐπιφορήματα. But Philyllius, in his Well-digger, speaking of -the second course, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Almonds, and nuts, and ἐπιφορήματα.</div> - </div> - </div> - </div> -</div> - -<p>And Archippus, in his Hercules, and Herodotus, in the first book of -his History, have both used the verb ἐπιδορπίζομαι for eating -after supper. And Archippus also, in his Hercules Marrying, uses the -word ἐπιφορήματα; where he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The board was loaded with rich honey-cakes</div> - <div class="verse">And other ἐπιφορήματα.</div> - </div> - </div> - </div> -</div> - -<p>And Herodotus, in the first book of his History, says—"They do not -eat a great deal of meat, but a great many ἐπιφορήματα." But -as for the proverbial saying, "The ἐπιφόρημα of Abydos," -that is a kind of tax and harbour-due; as is explained by Aristides -in the third book of his treatise on Proverbs. But Dionysius, the -son of Tryphon, says—"Formerly, before the guests came into the -banqueting-room, the portion for each individual was placed on the -table, and afterwards a great many other things were served up in -addition (ἐπιφέρεσθαι); from which custom they were called -ἐπιφορήματα." And Philyllius, in his Well-digger, speaks of -what is brought in after the main part of the banquet is over, saying—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Almonds, and nuts, and ἐπιτραπεζώματα.</div> - </div> - </div> - </div> -</div> - -<p>But Plato the comic poet, in the Menelaus, calls them ἐπιτραπέζαις, as being for eatables placed on the table (ἐμὶ ταῖς τραπέζαις), saying—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 8em;"> Come, tell me now,</span></div> - <div class="verse indent-3">Why are so few of the ἐπιτραπεζώματα</div> - <div class="verse indent-3">Remaining?</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 4.5em;"> That man hated by the gods</span></div> - <div class="verse indent-3">Ate them all up.</div> - </div> - </div> - </div> -</div> - -<p>And Aristotle, in his treatise on Drunkenness, says that sweetmeats -(τραγήματα) used to be called by the ancients τρωγάλια; for that they come in as a sort of second course. But it is -Pindar who said—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And τρώγαλον is nice when supper's over,</div> - <div class="verse">And when the guests have eaten plentifully.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1025]</span></p> - -<div class="sidenote-left">THE DIFFERENT COURSES AT DINNER.</div> - -<p>And he was quite right. For Euripides says, when one looks on what is -served up before one, one may really say—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">You see how happily life passes when</div> - <div class="verse">A man has always a well-appointed table.</div> - </div> - </div> - </div> -</div> - -<p>48. And that among the ancients the second course used to have a great -deal of expense and pains bestowed on it, we may learn from what Pindar -says in his Olympic Odes, where he speaks of the flesh of Pelops being -served up for food:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And in the second course they carved</div> - <div class="verse">Your miserable limbs, and feasted on them;</div> - <div class="verse">But far from me shall be the thought profane,</div> - <div class="verse">That in foul feast celestials could delight.<a name="FNanchor_91" id="FNanchor_91"></a><a href="#Footnote_91" class="fnanchor">[91]</a></div> - </div> - </div> - </div> -</div> - -<p>And the ancients often called this second course simply τράπεζαι, as, for instance, Achæus in his Vulcan, which is a satyric -drama, who says,—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> First we will gratify you with a feast;</div> - <div class="verse indent-3">Lo! here it is.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 5.5em;"> But after that what means</span></div> - <div class="verse indent-3">Of pleasure will you offer me?</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 12em;"> We'll anoint you</span></div> - <div class="verse indent-3">All over with a richly-smelling perfume.</div> - <div class="verse indent-4"><i>B.</i> Will you not give me first a jug of water</div> - <div class="verse indent-3">To wash my hands with?</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 9em;"> Surely; the dessert (τράπεζα)</span></div> - <div class="verse indent-3">Is now being clear'd away.</div> - </div> - </div> - </div> -</div> - -<p>And Aristophanes, in his Wasps, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Bring water for the hands; clear the dessert.<a name="FNanchor_92" id="FNanchor_92"></a><a href="#Footnote_92" class="fnanchor">[92]</a></div> - </div> - </div> - </div> -</div> - -<p>And Aristotle, in his treatise on Drunkenness, uses the term -δεύτεραι τράπεζαι, much as we do now; saying,—"We must therefore -bear in mind that there is a difference between τράγημα and βρῶμα, as -there is also between ἒδεσμα and τρωγάλιον. For this is a national -name in use in every part of Greece, since there is food (βρῶμα) in -sweetmeats (ἐν τραγήμασι), from which consideration the man who first -used the expression δευτέρα τράπεζα, appears to -have spoken with sufficient correctness. For the eating of sweetmeats -(τραγηματισμὸς) is really an eating after supper (ἐπιδορπισμὸς); and -the sweetmeats are served up as a second supper." But Dicæarchus, in -the first book of his Descent to the Cave of Trophonius, speaks thus: -"There was also the δευτέρα τράπεζα, which was a very expensive part -of a banquet, and there were also garlands, and perfumes, and burnt -frankincense, and all the other necessary accompaniments of these -things."</p> - -<p><span class="pagenum">[Pg 1026]</span></p> - -<p>49. Eggs too often formed a part of the second course, as did hares -and thrushes, which were served up with the honey-cakes; as we find -mentioned by Antiphanes in the Leptiniscus, where he says,—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> Would you drink Thasian wine?</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 12.5em;"> No doubt, if any one</span></div> - <div class="verse indent-3">Fills me a goblet with it.</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 9.5em;"> Then what think you</span></div> - <div class="verse indent-3">Of almonds?</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 5em;"> I feel very friendly to them,</span></div> - <div class="verse indent-3">They mingle well with honey.</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 11.5em;"> If a man</span></div> - <div class="verse indent-3">Should bring you honied cheesecakes?</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 15em;"> I should eat them,</span></div> - <div class="verse indent-3">And swallow down an egg or two besides.</div> - </div> - </div> - </div> -</div> - -<p>And in his Things resembling one another, he says,—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Then he introduced a dance, and after that he served up</div> - <div class="verse">A second course, provided well with every kind of dainty.</div> - </div> - </div> - </div> -</div> - -<p>And Amphis,in his Gynæcomania, says,—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> Did you e'er hear of what they call a ground -<a name="FNanchor_93" id="FNanchor_93"></a><a href="#Footnote_93" class="fnanchor">[93]</a> life?</div> - <div class="verse indent-3">. . -. . . . -. . . . -. 'tis clearly</div> - <div class="verse indent-3">Cheesecakes, sweet wine, eggs, cakes of sesame,</div> - <div class="verse indent-3">Perfumes, and crowns, and female flute-players.</div> - <div class="verse indent-4"><i>B.</i> Castor and Pollux! why you have gone through</div> - <div class="verse indent-3">The names of all the dozen gods at once.</div> - </div> - </div> - </div> -</div> - -<p>Anaxandrides, in his Clowns, says,—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And when I had my garland on my head,</div> - <div class="verse">They brought in the dessert (ἡ τράπεζα), in which there were</div> - <div class="verse">So many dishes, that, by all the gods,</div> - <div class="verse">And goddesses too, I hadn't the least idea</div> - <div class="verse">There were so many different things i' th' house;</div> - <div class="verse">And never did I live so well as then.</div> - </div> - </div> - </div> -</div> - -<p>Clearchus says in his Pandrosus,—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> Have water for your hands:</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 10.5em;"> By no means, thank you;</span></div> - <div class="verse indent-3">I'm very comfortable as I am.</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 11.5em;"> Pray have some;</span></div> - <div class="verse indent-3">You'll be no worse at all events. Boy, water!</div> - <div class="verse indent-3">And put some nuts and sweetmeats on the table.</div> - </div> - </div> - </div> -</div> - - -<p>And Eubulus, in his Campylion, says,—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> Now is your table loaded well with sweetmeats.</div> - <div class="verse indent-4"><i>B.</i> I am not always very fond of sweetmeats.</div> - </div> - </div> - </div> -</div> - -<p>Alexis, too, says in his Polyclea, (Polyclea was the name of a -courtesan,)—</p> - -<p><span class="pagenum">[Pg 1027]</span></p> - -<div class="sidenote-left">DESSERT.</div> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">He was a clever man who first invented</div> - <div class="verse">The use of sweetmeats; for he added thus</div> - <div class="verse">A pleasant lengthening to the feast, and saved men</div> - <div class="verse">From unfill'd mouths and idle jaws unoccupied.</div> - </div> - </div> - </div> -</div> - -<p>And in his Female Likeness (but this same play is attributed also to -Antidotus) he says,—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> I am not one, by Æsculapius!</div> - <div class="verse indent-3">To care excessively about my supper;</div> - <div class="verse indent-3">I'm fonder of dessert.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 8em;"> 'Tis very well.</span></div> - <div class="verse indent-4"><i>A.</i> For I do hear that sweetmeats are in fashion,</div> - <div class="verse indent-3">For suitors when they're following . . . .</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 17em;"> Their brides,—</span></div> - <div class="verse indent-4"><i>A.</i> To give them cheesecakes, hares, and thrushes too,</div> - <div class="verse indent-3">These are the things I like; but pickled fish</div> - <div class="verse indent-3">And soups and sauces I can't bear, ye gods!</div> - </div> - </div> - </div> -</div> - -<p>But Apion and Diodorus, as Pamphilus tells us, assert that the -sweetmeats brought in after supper are also called ἐπαίκλεια.</p> - -<p>50. Ephippus, in his Ephebi, enumerating the different dishes in -fashion for dessert, says,—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Then there were brought some groats, some rich perfumes</div> - <div class="verse">From Egypt, and a cask of rich palm wine</div> - <div class="verse">Was broach'd. Then cakes and other kinds of sweetmeats,</div> - <div class="verse">Cheesecakes of every sort and every name;</div> - <div class="verse">And a whole hecatomb of eggs. These things</div> - <div class="verse">We ate, and clear'd the table vigorously,</div> - <div class="verse">For we did e'en devour some parasites.</div> - </div> - </div> - </div> -</div> - -<p>And in his Cydon he says,—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And after supper they served up some kernels,</div> - <div class="verse">Vetches, and beans, and groats, and cheese, and honey,</div> - <div class="verse">Sweetmeats of various kinds, and cakes of sesame,</div> - <div class="verse">And pyramidical rolls of wheat, and apples,</div> - <div class="verse">Nuts, milk, hempseed too, and shell-fish,</div> - <div class="verse">Syrup, the brains of Jove.</div> - </div> - </div> - </div> -</div> - - -<p>Alexis too, in his Philiscus, says,—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Now is the time to clear the table, and</div> - <div class="verse">To bring each guest some water for his hands,</div> - <div class="verse">And garlands, perfumes, and libations,</div> - <div class="verse">Frankincense, and a chafing-dish. Now give</div> - <div class="verse">Some sweetmeats, and let all some cheesecakes have.</div> - </div> - </div> - </div> -</div> - -<p>And as Philoxenus of Cythera, in his Banquet, where he mentions the -second course, has spoken by name of many of the dishes which are -served up to us, we may as well cite his words:—</p> - -<p>"And the beautiful vessels which come in first, were brought in - -<span class="pagenum">[Pg 1028]</span> - -again full of every kind of delicacy, which mortals call -τράπεζαι, but the Gods call them the Horn of Amalthea. And in -the middle was placed that great delight of mortals, white -marrow dressed sweet; covering its face with a thin membrane, -like a spider's web, out of modesty, that one might not -see . . . . . -in the dry nets of Aristæus . . . . -And its name was amyllus . . -. . . . . . . -which they call Jupiter's sweetmeats. . . . Then he distributed -plates of . . . . very -delicious . . . . . . -and a cheesecake compounded of cheese, and milk, and -honey . . . . . -almonds with soft rind . . . . -and nuts, which boys are very fond of; and everything else -which could be expected in plentiful and costly entertainment. -And drinking went on, and playing at the cottabus, and -conversation. . . . . . . . -It was pronounced a very magnificent entertainment, and every one -admired and praised it."</p> - -<p>This, then, is the description given by Philoxenus of Cythera, whom -Antiphanes praises in his Third-rate Performer, where he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Philoxenus now does surpass by far</div> - <div class="verse">All other poets. First of all he everywhere</div> - <div class="verse">Uses new words peculiar to himself;</div> - <div class="verse">And then how cleverly doth he mix his melodies</div> - <div class="verse">With every kind of change and modification!</div> - <div class="verse">Surely he is a god among weak men,</div> - <div class="verse">And a most thorough judge of music too.</div> - <div class="verse">But poets of the present day patch up</div> - <div class="verse">Phrases of ivy and fountains into verse,</div> - <div class="verse">And borrow old expressions, talking of</div> - <div class="verse">Melodies flying on the wings of flowers,</div> - <div class="verse">And interweave them with their own poor stuff.</div> - </div> - </div> - </div> -</div> - -<p>51. There are many writers who have given lists of the different -kinds of cheesecakes, and as far as I can recollect, I will mention -them, and what they have said. I know, too, that Callimachus, in his -List of Various Books, mentions the treatises on the Art of Making -Cheesecakes, written by Ægimius, and Hegesippus, and Metrobius, and -also by Phætus. But I will communicate to you the names of cheesecakes -which I myself have been able to find to put down, not treating you as -Socrates was treated in the matter of the cheesecake which was sent to -him by Alcibiades; for Xanthippe took it and trampled upon it, on which -Socrates laughed, and said, "At all events you will not have any of -it yourself." (This story is related by Antipater, in the first book -of his essay on Passion.) But I, as I am fond of cheesecakes, should -have been very sorry to see that divine cheesecake so - -<span class="pagenum">[Pg 1029]</span> - -injuriously treated. Accordingly, Plato the comic poet mentions cheesecakes in his -play called The Poet, where he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Am I alone to sacrifice without</div> - <div class="verse">Having a taste allow'd me of the entrails,</div> - <div class="verse">Without a cheesecake, without frankincense?</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">CHEESECAKES.</div> - -<p>Nor do I forget that there is a village, which Demetrius the Scepsian, -in the twelfth book of his Trojan Array, tells us bears the name of -Πλακοῦς (cheesecake); and he says that it is six stadia from -Hypoplacian Thebes.<a name="FNanchor_94" id="FNanchor_94"></a><a href="#Footnote_94" class="fnanchor">[94]</a></p> - -<p>Now, the word πλακοῦς ought to have a circumflex in the -nominative case; for it is contracted from πλακόεις, as -τυροῦς is from τυρόεις, and σησαμούς from -σησαμόεις. And it is used as a substantive, the word ἄρτος (bread) being understood.</p> - -<p>Those who have lived in the place assure us that there are capital -cheesecakes to be got at Parium on the Hellespont; for it is a blunder -of Alexis, when he speaks of them as coming from the island of Paros. -And this is what he says in his play called Archilochus:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Happy old man, who in the sea-girt isle</div> - <div class="verse">Of happy Paros dwell'st—a land which bears</div> - <div class="verse">Two things in high perfection; marble white,</div> - <div class="verse">Fit decoration for th' immortal gods,</div> - <div class="verse">And cheesecakes, dainty food for mortal men.</div> - </div> - </div> - </div> -</div> - -<p>And Sopater the farce-writer, in his Suitors of Bacchis, testifies that -the cheesecakes of Samos are extraordinarily good; saying,—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The cheesecake-making island named Samos.</div> - </div> - </div> - </div> -</div> - -<p>52. Menander, in his False Hercules, speaks of cheesecakes made in a -mould:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">It is not now a question about candyli,</div> - <div class="verse">Or all the other things which you are used</div> - <div class="verse">To mix together in one dish—eggs, honey,</div> - <div class="verse">And similago; for all these things now</div> - <div class="verse">Are out of place. The cook at present's making</div> - <div class="verse">Baked cheesecakes in a mould; and boiling groats,</div> - <div class="verse">To serve up after the salt-fish,—and grapes,</div> - <div class="verse">And forced-meat wrapp'd in fig-leaves. And the maid,</div> - <div class="verse">Who makes the sweetmeats and the common cheesecakes,</div> - <div class="verse">Is roasting joints of meat and plates of thrushes.</div> - </div> - </div> - </div> -</div> - -<p>And Evangelus, in his Newly-married Woman, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> Four tables did I mention to you of women,</div> - <div class="verse indent-3">And six of men; a supper, too, complete—</div> - <div class="verse indent-3">In no one single thing deficient;</div> - -<span class="pagenum">[Pg 1030]</span> - - <div class="verse indent-3">Wishing the marriage-feast to be a splendid one.</div> - - <div class="verse indent-4"><i>B.</i> Ask no one else; I will myself go round,</div> - <div class="verse indent-3">Provide for everything, and report to you.</div> - <div class="verse indent-3">. . . . . As many kinds of olives as you please;</div> - <div class="verse indent-3">For meat, you've veal, and sucking-pig, and pork,</div> - <div class="verse indent-3">And hares—</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 5em;"> Hear how this cursed fellow boasts!</span></div> - <div class="verse indent-4"><i>B.</i> Forced-meat in fig-leaves, cheese, cheesecakes in moulds—</div> - <div class="verse indent-4"><i>A.</i> Here, Dromo!</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 5em;"> Candyli, eggs, cakes of meal.</span></div> - <div class="verse indent-3">And then the table is three cubits high;</div> - <div class="verse indent-3">So that all those who sit around must rise</div> - <div class="verse indent-3">Whene'er they wish to help themselves to anything.</div> - </div> - </div> - </div> -</div> - -<p>There was a kind of cheesecake called ἄμης. Antiphanes -enumerates</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">ἄμητες, ἄμυλοι;</div> - </div> - </div> - </div> -</div> - -<p>and Menander, in his Supposititious Son, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">You would be glad were any one to dress</div> - <div class="verse">A cheesecake (ἄμητα) for you.</div> - </div> - </div> - </div> -</div> - -<p>But the Ionians, as Seleucus tells us in his Dialects, make the -accusative case ἄμην; and they call small cheesecakes of the -same kind ἀμητίσκοι. Teleclides says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Thrushes flew of their own accord</div> - <div class="verse">Right down my throat with savoury ἀμητίσκοι.</div> - </div> - </div> - </div> -</div> - -<p>53. There was also a kind called διακόνιον:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">He was so greedy that he ate a whole</div> - <div class="verse">Diaconium up, besides an amphiphon.</div> - </div> - </div> - </div> -</div> - -<p>But the ἀμφιφῶν was a kind of cheesecake consecrated to -Diana, having figures of lighted torches round it. Philemon, in his -Beggar, or Woman of Rhodes, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Diana, mistress dear, I bring you now</div> - <div class="verse">This amphiphon, and these libations holy.</div> - </div> - </div> - </div> -</div> - -<p>Diphilus also mentions it in his Hecate. Philochorus also mentions the -fact of its being called ἀμφιφῶν, and of its being brought -into the temples of Diana, and also to the places where three roads -meet, on the day when the moon is overtaken at its setting by the -rising of the sun; and so the heaven is ἀμφιφῶς, or all over -light.</p> - -<p>There is the basynias too. Semus, in the second book of the Deliad, -says—"In the island of Hecate, the Delians sacrifice to Iris, offering -her the cheesecakes called basyniæ; and this is a cake of wheat-flour, -and suet, and honey, boiled up together: and what is called κόκκωρα consists of a fig and three nuts."</p> - -<p><span class="pagenum">[Pg 1031]</span></p> - -<div class="sidenote-left">CHEESECAKES.</div> - -<p>There are also cheesecakes called strepti and neëlata. Both these kinds -are mentioned by Demosthenes the orator, in his Speech in Defence of -Ctesiphon concerning the Crown.</p> - -<p>There are also epichyta. Nicochares, in his Handicraftsmen, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I've loaves, and barley-cakes, and bran, and flour,</div> - <div class="verse">And rolls, obelias, and honey'd cheesecakes,</div> - <div class="verse">Epichyti, ptisan, and common cheesecakes,</div> - <div class="verse">Dendalides, and fried bread.</div> - </div> - </div> - </div> -</div> - -<p>But Pamphilus says that the ἐπίχυτος is the same kind of -cheesecake as that which is called ἀττανίτης. And Hipponax -mentions the ἀττανίτης in the following lines:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent16">Not eating hares or woodcocks,</div> - <div class="verse">Nor mingling small fried loaves with cakes of sesame,</div> - <div class="verse">Nor dipping attanitæ in honeycombs.</div> - </div> - </div> - </div> -</div> - -<p>There is also the creïum. This is a kind of cheesecake which, at Argos, -is brought to the bridegroom from the bride; and it is roasted on the -coals, and the friends of the bridegroom are invited to eat it; and it -is served up with honey, as Philetas tells us in his Miscellanies.</p> - -<p>There is also the glycinas: this is a cheesecake in fashion among the -Cretans, made, with sweet wine and oil, as Seleucus tells us in his -Dialects.</p> - -<p>There is also the empeptas. The same author speaks of this as a -cheesecake made of wheat, hollow and well-shaped, like those which are -called κρηπῖδες; being rather a kind of -paste into which they put those cheesecakes which are really made with -cheese.</p> - -<p>54. There are cakes, also, called ἐγκρίδες. These are cakes -boiled in oil, and after that seasoned with honey; and they are -mentioned by Stesichorus in the following lines:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Groats and encrides,</div> - <div class="verse">And other cakes, and fresh sweet honey.</div> - </div> - </div> - </div> -</div> - -<p>Epicharmus, too, mentions them; and so does Nicophon, in his -Handicraftsmen. And Aristophanes, in his Danaides, speaks of a man who -made them in the following words:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And not be a seller of encrides (ἐγκριδοπώλης).</div> - </div> - </div> - </div> -</div> - -<p>And Pherecrates, in his Crapatalli, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Let him take this, and then along the road</div> - <div class="verse">Let him seize some encrides.</div> - </div> - </div> - </div> -</div> - -<p>There is the ἐπικύκλιος, too. This is a kind of cheesecake -in use among the Syracusans, under this name; and it is mentioned by -Epicharmus, in his Earth and Sea.</p> - -<p><span class="pagenum">[Pg 1032]</span></p> - -<p>There is also the γοῦρος; and that this, too, is a kind of -cheesecake we learn from what Solon says in his Iambics:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Some spend their time in drinking, and eating cakes,</div> - <div class="verse">And some eat bread, and others feast on γοῦροι</div> - <div class="verse">Mingled with lentils; and there is no kind</div> - <div class="verse">Of dainty wanting there, but all the fruits</div> - <div class="verse">Which the rich earth brings forth as food for men</div> - <div class="verse">Are present in abundance.</div> - </div> - </div> - </div> -</div> - -<p>There are also cribanæ; and κριβάνης is a name given by Alcman -to some cheesecakes, as Apollodorus tells us. And Sosibius asserts the -same thing, in the third book of his Essay on Alcman; and he says they -are in shape like a breast, and that the Lacedæmonians use them at -the banquets of women, and that the female friends of the bride, who -follow her in a chorus, carry them about when they are going to sing an -encomium which has been prepared in her honour.</p> - -<p>There is also the crimnites, which is a kind of cheesecake made of a -coarser sort of barley-meal (κρίμνον), as Iatrocles tells us -in his treatise on Cheesecakes.</p> - -<p>55. Then there is the staitites; and this, too, is a species of -cheesecake made of wheaten-flour and honey. Epicharmus mentions it in -his Hebe's Wedding; but the wheaten-flour is wetted, and then put into -a frying-pan; and after that honey is sprinkled over it, and sesame, -and cheese; as Iatrocles tells us.</p> - -<p>There is also the charisius. This is mentioned by Aristophanes in his -Daitaleis, where he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But I will send them in the evening</div> - <div class="verse">A charisian cheesecake.</div> - </div> - </div> - </div> -</div> - -<p>And Eubulus, in his Ancylion, speaks of it as if it were plain bread:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I only just leapt out,</div> - <div class="verse">While baking the charisius.</div> - </div> - </div> - </div> -</div> - -<p>Then there is the ἐπίδαιτρον, which is a barley-cake, made -like a cheesecake, to be eaten after supper; as Philemon tells us in -his treatise on Attic Names.</p> - -<p>There is also the nanus, which is a loaf made like a cheesecake, -prepared with cheese and oil.</p> - -<p>There are also ψώθια, which are likewise called ψαθύρια. -Pherecrates, in the Crapatalli, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And in the shades below you'll get for threepence</div> - <div class="verse">A crapatallus, and some ψώθια.</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">CHEESECAKES.</div> - -<p>But Apollodorus the Athenian, and Theodorus, in his treatise - -<span class="pagenum">[Pg 1033]</span> - -on the Attic Dialect, say that the crumbs which are knocked off from a -loaf are called ψώθια, which some people also call ἀττάραγοι.</p> - -<p>Then there is the ἴτριον. -This is a thin cake, made of sesame -and honey; and it is mentioned by Anacreon thus:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I broke my fast, taking a little slice</div> - <div class="verse">Of an ἴτριον; but I drank a cask of wine.</div> - </div> - </div> - </div> -</div> - -<p>And Aristophanes, in his Acharnians, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Cheesecakes, and cakes of sesame, and ἴτρια.</div> - </div> - </div> - </div> -</div> - -<p>And Sophocles, in his Contention, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But I, being hungry, look back at the ἴτρια.</div> - </div> - </div> - </div> -</div> - -<p>There is mention made also of ἄμοραι. Philetas, in his -Miscellanies, says that cakes of honey are called ἄμοραι; and -they are made by a regular baker.</p> - -<p>There is the ταγηνίτης, too; which is a cheesecake fried -in oil. Magnes, or whoever it was that wrote the comedies which are -attributed to him, says in the second edition of his Bacchus—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Have you ne'er seen the fresh ταγήνιαι hissing,</div> - <div class="verse">When you pour honey over them?</div> - </div> - </div> - </div> -</div> - -<p>And Cratinus, in his Laws, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The fresh ταγηνίας, dropping morning dew.</div> - </div> - </div> - </div> -</div> - -<p>Then there is the ἔλαφος. This is a cheesecake made on the -festival of Elaphebolia, of wheat-flour, and honey, and sesame.</p> - -<p>The ναστὸς is a kind of cheesecake, having stuffing inside it.</p> - -<p>56. Χόρια are cakes made up with honey and milk.</p> - -<p>The ἀμορβίτης is a species of cheesecake in fashion among the -Sicilians. But some people call it παισά. And among the Coans -it is called πλακούντιον, as we are informed by Iatrocles.</p> - -<p>Then there are the σησαμίδες, which are cakes made of honey, -and roasted sesame, and oil, of a round shape. Eupolis, in his -Flatterers, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">He is all grace, he steps like a callabis-dancer,</div> - <div class="verse">And breathes sesamides, and smells of apples.</div> - </div> - </div> - </div> -</div> - -<p>And Antiphanes, in his Deucalion, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Sesamides, or honey-cheesecakes,</div> - <div class="verse">Or any other dainty of the kind.</div> - </div> - </div> - </div> -</div> - -<p>And Ephippus, in his Cydon, also mentions them in a passage which has -been already quoted.</p> - -<p><span class="pagenum">[Pg 1034]</span></p> - -<p>Then there are μύλλοι. Heraclides the Syracusan, in his treatise on -Laws, says, that in Syracuse, on the principal day of the Thesmophorian -festival, cakes of a peculiar shape are made of sesame and honey, -which are called μύλλοι throughout all Sicily, and are carried about -as offerings to the goddesses. There is also the echinus. Lynceus the -Samian, in his epistle to Diagoras, comparing the things which are -considered dainties in Attica with those which are in esteem at Rhodes, -writes thus: "They have for the second course a rival to the fame of -the ἄμης in a new antagonist called the ἐχινος, concerning which I will -speak briefly; but when you come and see me, and eat one which shall be -prepared for you in the Rhodian manner, then I will endeavour to say -more about it."</p> - -<p>There are also cheesecakes named κοτυλίσκοι. Heracleon of -Ephesus tells us that those cheesecakes have this name which are made -of the third part of a chœnix of wheat.</p> - -<p>There are others called χοιρίναι, which are mentioned by -Iatrocles in his treatise on Cheesecakes; and he speaks also of that -which is called πυραμοῦς, which he says differs from the -πυραμίς, inasmuch as this latter is made of bruised wheat -which has been softened with honey. And these cheesecakes are in -nightly festivals given as prizes to the man who has kept awake all -night.</p> - -<p>57. But Chrysippus of Tyana, in his book called the Art of -Making Bread, enumerates the following species and genera of -cheesecakes:—"The terentinum, the crassianum, the tutianum, the -sabellicum, the clustron, the julianum, the apicianum, the canopicum, -the pelucidum, the cappadocium, the hedybium, the maryptum, the -plicium, the guttatum, the montianum. This last," he says, "you will -soften with sour wine, and if you have a little cheese you may mash -the montianum up half with wine and half with cheese, and so it will -be more palatable. Then there is the clustrum curianum, the clustrum -tuttatum, and the clustrum tabonianum. There are also mustacia made -with mead, mustacia made with sesame, crustum purium, gosgloanium, and -paulianum.</p> - -<div class="sidenote-left">CHEESECAKES.</div> - -<p>"The following cakes resembling cheesecakes," he says, "are really -made with cheese:—the enchytus, the scriblites, the subityllus. There -is also another kind of subityllus made of groats. Then there is the -spira; this, too, is made with cheese.</p> -<p>There are, too, the lucuntli, the argyrotryphema, the libos, the - -<span class="pagenum">[Pg 1035]</span> - -cercus, the æxaphas, the clustroplacous. There is also," says -Chrysippus, "a cheesecake made of rye. The phthois is made thus:—Take -some cheese and pound it, then put it into a brazen sieve and strain -it; then put in honey and a hemina<a name="FNanchor_95" id="FNanchor_95"></a><a href="#Footnote_95" class="fnanchor">[95]</a> -of flour made from spring wheat, and beat the whole together into one -mass.</p> - -<p>"There is another cake, which is called by the Romans catillus ornatus, -and which is made thus:—Wash some lettuces and scrape them; then put -some wine into a mortar and pound the lettuces in it; then, squeezing -out the juice, mix up some flour from spring wheat in it, and allowing -it to settle, after a little while pound it again, adding a little -pig's fat and pepper; then pound it again, draw it out into a cake, -smoothe it, and cut it again, and cut it into shape, and boil it in hot -oil, putting all the fragments which you have cut off into a strainer.</p> - -<p>"Other kinds of cheesecakes are the following:—the -ostracites, the attanites, the amylum, the tyrocoscinum. Make this -last thus:—Pound some cheese (τῦρον) carefully, and put it into -a vessel; then place above it a brazen sieve (κόσκινον) and strain the -cheese through it. And when you are going to serve it up, then put -in above it a sufficient quantity of honey. The cheesecakes called -ὑποτυρίδες are made thus:—Put some honey into some milk, pound -them, and put them into a vessel, and let them coagulate; then, if you -have some little sieves at hand, put what is in the vessel into them, -and let the whey run off; and when it appears to you to have coagulated -thoroughly, then take up the vessel in which it is, and transfer it to -a silver dish, and the coat, or crust, will be uppermost. But if you -have no such sieves, then use some new fans, such as those which are -used to blow the fire; for they will serve the same purpose. Then there -is the coptoplacous. And also," says he, "in Crete they make a kind of -cheesecake which they call gastris. And it is made thus:—Take -some Thasian and Pontic nuts and some almonds, and also a poppy. Roast -this last with great care, and then take the seed and pound it in a -clean mortar; then, adding the fruits which I have mentioned above, -beat them up with boiled honey, putting in plenty of pepper, and make -the whole into a soft mass, (but it will be of a black colour because -of the - -<span class="pagenum">[Pg 1036]</span> - -poppy;) flatten it and make it into a square shape; then, having -pounded some white sesame, soften that too with boiled honey, and draw -it out into two cakes, placing one beneath and the other above, so -as to have the black surface in the middle, and make it into a neat -shape." These are the recipes of that clever writer on confectionary, -Chrysippus.</p> - -<p>58. But Harpocration the Mendesian, in his treatise on Cheesecakes, -speaks of a dish which the Alexandrians call παγκαρπία. Now -this dish consists of a number of cakes mashed up together and boiled -with honey. And after they are boiled, they are made up into round -balls, and fastened round with a thin string of byblus in order to -keep them together. There is also a dish called πόλτος, which -Alcman mentions in the following terms—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And then we'll give you poltos made of beans (πυάνιος),</div> - <div class="verse">And snow-white wheaten groats from unripe corn,</div> - <div class="verse">And fruit of wax.</div> - </div> - </div> - </div> -</div> - -<p>But the substantive πυάνιον, as Sosibius tells us, means a -collection of all kinds of seeds boiled up in sweet wine. And χῖδρος -means boiled grains of wheat. And when he speaks here of waxy -fruit, he means honey. And Epicharmus, in his Earth and Sea, speaks -thus—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">To boil some morning πόλτος.</div> - </div> - </div> - </div> -</div> - -<p>And Pherecrates mentions the cakes called μελικηρίδων in his -Deserters, speaking as follows—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">As one man smells like goats, but others</div> - <div class="verse">Breathe from their mouths unalloy'd μελικήρας.</div> - </div> - </div> - </div> -</div> - -<p>59. And when all this had been said, the wise Ulpian said,—Whence, -my most learned grammarians, and out of what library, have these -respectable writers, Chrysippus and Harpocration, been extracted, men -who bring the names of illustrious philosophers into disrepute by being -their namesakes? And what Greek has ever used the word ἡμίνα; -or who has ever mentioned the ἄμυλος?" And when Laurentius -answered him, and said,—Whoever the authors of the poems attributed to -Epicharmus were, they were acquainted with the ἡπίνα. And we -find the following expressions in the play entitled Chiron—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And to drink twice the quantity of cool water,—</div> - <div class="verse">Two full heminas.</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">CAKES.</div> - -<p>And these spurious poems, attributed to Epicharmus, were, at all -events, written by eminent men. For it was Chrysogonus - -<span class="pagenum">[Pg 1037]</span> - -the flute-player, as Aristoxenus tells us in the eighth book of his -Political Laws, who wrote the poem entitled Polity. And Philochorus, -in his treatise on Divination, says that it was a man of the name of -Axiopistos, (whether he was a Locrian or a Sicyonian is uncertain,) who -was the author of the Canon and the Sentences. And Apollodorus tells -us the same thing. And Teleclides mentions the ἄμυλος in his -Rigid Men, speaking thus—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Hot cheesecakes now are things I'm fond of,</div> - <div class="verse indent2">Wild pears I do not care about;</div> - <div class="verse">I also like rich bits of hare</div> - <div class="verse indent2">Placed on an ἄμυλος.</div> - </div> - </div> - </div> -</div> - -<p>60. When Ulpian had heard this, he said—But, since you have also a -cake which you call κοπτὴ, and I see that there is one served -up for each of you on the table, tell us now, you epicures, what writer -of authority ever mentions this word κοπτὴ? And Democritus -replied—Dionysius of Utica, in the seventh book of his Georgics, says -that the sea leek is called κοπτὴ. And as for the honey-cake -which is now served up before each of us, Clearchus the Solensian, in -his treatise on Riddles, mentions that, saying—"If any one were to -order a number of vessels to be mentioned which resemble one another, -he might say,</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">A tripod, a bowl, a candlestick, a marble mortar,</div> - <div class="verse">A bench, a sponge, a caldron, a boat, a metal mortar,</div> - <div class="verse">An oil-cruse, a basket, a knife, a ladle,</div> - <div class="verse">A goblet, and a needle.</div> - </div> - </div> - </div> -</div> - -<p>And after that he gives a list of the names of different dishes, thus—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Soup, lentils, salted meat, and fish, and turnips,</div> - <div class="verse">Garlic, fresh meat, and tunny-roe, pickles, onions,</div> - <div class="verse">Olives, and artichokes, capers, truffles, mushrooms.</div> - </div> - </div> - </div> -</div> - -<p>And in the same way he gives a catalogue of cakes, and sweetmeats, -thus—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Ames, placous, entiltos, itrium,<a name="FNanchor_96" id="FNanchor_96"></a><a href="#Footnote_96" class="fnanchor">[96]</a></div> - <div class="verse">Pomegranates, eggs, vetches, and sesame;</div> - <div class="verse">Coptè and grapes, dried figs, and pears and peaches,</div> - <div class="verse">Apples and almonds."</div> - </div> - </div> - </div> -</div> - -<p>These are the words of Clearchus. But Sopater the farce-writer, in his -drama entitled Pylæ, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Who was it who invented first black cakes (κοπταὶ)</div> - <div class="verse">Of the uncounted poppy-seed? who mix'd</div> - <div class="verse">The yellow compounds of delicious sweetmeats?</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1038]</span></p> - -<p>Here my excellent cross-examiner, Ulpian, you have authorities -for κοπτή; and so now I advise you ἀπεσθίειν some. And he, without -any delay, took and ate some. And when they all laughed, Democritus -said;—But, my fine word-catcher, I did not desire you to eat, but -not to eat; for the word ἀπεσθίω is used in the sense of abstaining -from eating by Theopompus the comic poet, in his Phineus, where he -says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Cease gambling with the dice, my boy, and now</div> - <div class="verse">Feed for the future more on herbs. Your stomach</div> - <div class="verse">Is hard with indigestion; give up eating (ἀπέσθιε)</div> - <div class="verse">Those fish that cling to the rocks; the lees of wine</div> - <div class="verse">Will make your head and senses clear, and thus</div> - <div class="verse">You'll find your health, and your estate too, better.</div> - </div> - </div> - </div> -</div> - -<p>Men do, however, use ἀπεσθίω for to eat a portion of -anything, as Hermippus does, in his Soldiers—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Alas! alas! he bites me now, he bites,</div> - <div class="verse">And quite devours (ἀπεσθίει) my ears.</div> - </div> - </div> - </div> -</div> - -<p>61. The Syrian being convicted by these arguments, and being a good -deal annoyed, said—But I see here on the table some pistachio nuts -(ψιττάκια); and if you can tell me what author has ever -spoken of them, I will give you, not ten golden staters, as that Pontic -trifler has it, but this goblet. And as Democritus made no reply, he -said, But since you cannot answer me, I will tell you; Nicander of -Colophon, in his Theriacans, mentions them, and says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Pistachio nuts (ψιττάκια) upon the highest branches,</div> - <div class="verse">Like almonds to the sight.</div> - </div> - </div> - </div> -</div> - -<p>The word is also written βιστάκια, in the line—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And almond-looking βιστάκια were there.</div> - </div> - </div> - </div> -</div> - -<p>And Posidonius the Stoic, in the third book of his History, writes -thus: "But both Arabia and Syria produce the peach, and the nut which -is called βιστάκιον; which bears a fruit in bunches like -bunches of grapes, of a sort of tawny white, long shaped, like tears, -and the nuts lie on one another like berries. But the kernel is of a -light green, and it is less juicy than the pine-cone, but it has a more -pleasant smell. And the brothers who together composed the Georgics, -write thus, in the third book—"There is also the ash, and the -turpentine tree, which the Syrians call πιστάκια." And these -people spell the word πιστάκια with a π, but Nicander -writes it φιττάκια, and Posidonius βιστάκια.</p> - -<p><span class="pagenum">[Pg 1039]</span></p> - -<div class="sidenote-left">VEGETABLES.</div> - -<p>62. And when he had said this, looking round on all those who were -present, and being praised by them, he said,—But I mean also -to discuss every other dish that there is on the table, in order to -make you admire my varied learning. And first of all I will speak of -those which the Alexandrians call κόνναρα and παλίουροι. And they are -mentioned also by Agathocles of Cyzicus, in the third book of his -History of his Country; where, he says: "But after the thunderbolt had -struck the tomb, there sprung up from the monument a tree which they -call κόνναρον. And this tree is not at all inferior in size to the -elm or the fir. And it has great numbers of branches, of great length -and rather thorny; but its leaf is tender and green, and of a round -shape. And it bears fruit twice a-year, in spring and autumn. And -the fruit is very sweet, and of the size of a phaulian olive, which -it resembles both in its flesh and in its stone; but it is superior -in the good flavour of its juice. And the fruit is eaten while still -green; and when it has become dry they make it into paste, and eat it -without either bruising it or softening it with water, but taking it in -very nearly its natural state. And Euripides, in the Cyclops, speaks -of—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">A branch of paliurus.<a name="FNanchor_97" id="FNanchor_97"></a><a href="#Footnote_97" class="fnanchor">[97]</a></div> - </div> - </div> - </div> -</div> - -<p>But Theopompus, in the twenty-first book of his History of Philip, -mentions them, and Diphilus, the physician of Siphnus, also speaks of -them, in his treatise on What may be eaten by People in Health, and by -Invalids. But I have mentioned these things first, my good friends, not -because they are before us at this moment, but because in the beautiful -city of Alexandria, I have often eaten them as part of the second -course, and as I have often heard the question as to their names raised -there, I happened to fall in with a book here in which I read what I -have now recounted to you.</p> - -<p>63. And I will now take the pears (ἄπιον), which I see before -me, and speak of them, since it is from them that the Peloponnesus was -called Ἀπία,<a name="FNanchor_98" id="FNanchor_98"></a><a href="#Footnote_98" class="fnanchor">[98]</a> - -<span class="pagenum">[Pg 1040]</span> - -because plants of the peartree were abundant in the country, as Ister -tells us, in his treatise on the History of Greece. And that it was -customary to bring up pears in water at entertainments, we learn from -the Breutias of Alexis, where we read these lines—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> Have you ne'er seen pears floating in deep water</div> - <div class="verse indent-3">Served up before some hungry men at dinner?</div> - <div class="verse indent-4"><i>B.</i> Indeed I have, and often; what of that?</div> - <div class="verse indent-4"><i>A.</i> Does not each guest choose for himself, and eat</div> - <div class="verse indent-3">The ripest of the fruit that swims before him?</div> - <div class="verse indent-4"><i>B.</i> No doubt he does.</div> - </div> - </div> - </div> -</div> - -<p>But the fruit called ἁμαμηλίδες are not the same as pears, as -some people have fancied, but they are a different thing, sweeter, and -they have no kernel. Aristomenes, in his Bacchus, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Know you not how the Chian garden grows</div> - <div class="verse">Fine medlars?</div> - </div> - </div> - </div> -</div> - -<p>And Æschylides too, in the third book of his Georgics, shows us that it -is a different fruit from the pear, and sweeter. For he is speaking of -the island Ceos, and he expresses himself thus,—"The island produces -the very finest pears, equal to that fruit which in Ionia is called -hamamelis; for they are free from kernels, and sweet, and delicious." -But Aethlius, in the fifth book of his Samian Annals, if the book be -genuine, calls them homomelides. And Pamphilus, in his treatise on -Dialects and Names, says, "The epimelis is a species of pear." Antipho, -in his treatise on Agriculture, says that the phocides are also a kind -of pear.</p> - -<p>64. Then there are pomegranates. And of pomegranates some kinds are -said to be destitute of kernels, and some to have hard ones. And those -without kernels are mentioned by Aristophanes in his Farmers; and in -his Anagyrus he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Except wheat-flour and pomegranates.</div> - </div> - </div> - </div> -</div> - -<p>He also speaks of them in the Gerytades; and Hermippus, in his -Cercopes, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Have you e'er seen the pomegranate's kernel in snow?</div> - </div> - </div> - </div> -</div> - -<p>And we find the diminutive form ῥοίδιον, like βοίδιον.</p> - -<p>Antiphanes also mentions the pomegranates with the hard kernels in his -Bœotia—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I bade him bring me from the farm pomegranates</div> - <div class="verse">Of the hard-kernell'd sort.</div> - </div> - </div> - </div> -</div> - -<p>And Epilycus, in his Phoraliscus, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">You are speaking of apples and pomegranates.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1041]</span></p> - -<div class="sidenote-left">POMEGRANATES.</div> - -<p>Alexis also, in his Suitors, has the line—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">He took the rich pomegranates from their hands.</div> - </div> - </div> - </div> -</div> - -<p>But Agatharchides, in the nineteenth book of his History of -Europe, tells us that the Bœotians call pomegranates not ῥοιαὶ but -σίδαι, speaking thus:—"As the Athenians were disputing with -the Bœotians about a district which they called Sidæ, Epaminondas, -while engaged in upholding the claims of the Bœotians, suddenly -lifted up in his left hand a pomegranate which he had concealed, -and showed it to the Athenians, asking them what they called it, -and when they said ῥοιὰ, 'But we,' said he, 'call it σίδη.' And the -district bears the pomegranate-tree in great abundance, from which it -originally derived its name. And Epaminondas prevailed." And Menander, -in his Heauton-Timorumenos, called them ῥοίδια, in the following -lines—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And after dinner I did set before them</div> - <div class="verse">Almonds, and after that we ate pomegranates.</div> - </div> - </div> - </div> -</div> - -<p>There is, however, another plant called sida, which is something like -the pomegranate, and which grows in the lake Orchomenus, in the water -itself; and the sheep eat its leaves, and the pigs feed on the young -shoots, as Theophrastus tells us, in the fourth book of his treatise on -Plants; where he says that there is another plant like it in the Nile, -which grows without any roots.</p> - -<p>65. The next thing to be mentioned are dates. Xenophon, in the second -book of his Anabasis, says—"And there was in the district a great -deal of corn, and wine made of the dates, and also vinegar, which was -extracted from them; but the berries themselves of the date when like -what we see in Greece, were set apart for the slaves. But those which -were destined for the masters were all carefully selected, being of a -wonderful size and beauty, and their colour was like amber. And some -they dry and serve up as sweetmeats; and the wine made from the date -is sweet, but it produces headache." And Herodotus, in his first book, -speaking of Babylon, says,—"There are palm-trees there growing over -the whole plain, most of them being very fruitful; and they make bread, -and wine, and honey of them. And they manage the tree in the same way -as the fig-tree. For those palm-trees which they call the males they -take, and bind their fruit to the other palm-trees which bear dates, -in order that the insect which lives in the fruit of the male palm -may get into the date and ripen it, - -<span class="pagenum">[Pg 1042]</span> - -and so prevent the fruit of the date-bearing palm from being spoilt. -For the male palm has an insect in each of its fruits, as the wild fig -has." And Polybius of Megalopolis, who speaks with the authority of an -eye-witness, gives very nearly the same account of the lotus, as it -is called, in Libya, that Herodotus here gives of the palm-tree; for -he speaks thus of it: "And the lotus is a tree of no great size, but -rough and thorny, and its leaf is green like that of the rhamnus, but -a little thicker and broader. And the fruit at first resembles both in -colour and size the berries of the white myrtle when full grown; but as -it increases in size it becomes of a scarlet colour, and in size about -equal to the round olives; and it has an exceedingly small stone. But -when it is ripe they gather it. And some they store for the use of the -servants, bruising it and mixing it with groats, and packing it into -vessels. And that which is preserved for freemen is treated in the same -way, only that the stones are taken out, and then they pack that fruit -also in jars, and eat it when they please. And it is a food very like -the fig, and also like the palm-date, but superior in fragrance. And -when it is moistened and pounded with water, a wine is made of it, very -sweet and enjoyable to the taste, and like fine mead; and they drink -it without water; but it will not keep more than ten days, on which -account they only make it in small quantities as they want it. They -also make vinegar of the same fruit."</p> - -<p>66. And Melanippides the Melian, in his Danaides, calls the fruit of -the palm-tree by the name of φοίνιξ, mentioning them in this -manner:—"They had the appearance of inhabitants of the shades below, -not of human beings; nor had they voices like women; but they drove -about in chariots with seats, through the woods and groves, just as -wild beasts do, holding in their hands the sacred frankincense, and -the fragrant dates (φοίνικας), and cassia, and the delicate -perfumes of Syria."<a name="FNanchor_99" id="FNanchor_99"></a><a href="#Footnote_99" class="fnanchor">[99]</a></p> - -<div class="sidenote-left">FIGS.</div> - -<p>And Aristotle, in his treatise on Plants, speaks thus:—"The -dates (φοίνικες) without stones, which some call eunuchs and others -ἀπύρηνοι." Hellanicus has also called the fruit φοίνιξ, in his Journey -to the Temple of Ammon, if at least the book be a genuine one; and so -has Phormus the comic poet, in his Atalantæ.</p> - -<p><span class="pagenum">[Pg 1043]</span></p> - -<p>But concerning those that are called the Nicolaan dates, which -are imported from Syria, I can give you this information; that -they received this name from Augustus the emperor, because he was -exceedingly fond of the fruit, and because Nicolaus of Damascus, who -was his friend, was constantly sending him presents of it. And this -Nicolaus was a philosopher of the Peripatetic School, and wrote a very -voluminous history.</p> - -<p>67. Now with respect to dried figs. Those which came from Attica -were always considered a great deal the best. Accordingly Dinon, in -his History of Persia, says—"And they used to serve up at the royal -table all the fruits which the earth produces as far as the king's -dominions extend, being brought to him from every district as a sort -of first-fruits. And the first king did not think it becoming for the -kings either to eat or drink anything which came from any foreign -country; and this idea gradually acquired the force of a law. For once, -when one of the eunuchs brought the king, among the rest of the dishes -at dessert, some Athenian dried figs, the king asked where they came -from. And when he heard that they came from Athens, he forbade those -who had bought them to buy them for him any more, until it should be in -his power to take them whenever he chose, and not to buy them. And it -is said that the eunuch did this on purpose, with a view to remind him -of the expedition against Attica." And Alexis, in his Pilot, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Then came in figs, the emblem of fair Athens,</div> - <div class="verse">And bunches of sweet thyme.</div> - </div> - </div> - </div> -</div> - -<p>And Lynceus, in his epistle to the comic poet, Posidippus, says—"In -the delineation of the tragic passions, I do not think that Euripides -is at all superior to Sophocles, but in dried figs, I do think that -Attica is superior to every other country on earth." And in his -letter to Diagoras, he writes thus:—"But this country opposes to the -Chelidonian dried figs those which are called Brigindaridæ, which in -their name indeed are barbarous, but which in delicious flavour are not -at all less Attic than the others. And Phœnicides, in his Hated Woman, -says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">They celebrate the praise of myrtle-berries,</div> - <div class="verse">Of honey, of the Propylæa, and of figs;</div> - <div class="verse">Now these I tasted when I first arrived,</div> - <div class="verse">And saw the Propylæa; yet have I found nothing</div> - <div class="verse">Which to a woodcock can for taste compare.</div> - </div> - </div> - </div> -</div> - -<p>In which lines we must take notice of the mention of the woodcock. - -<span class="pagenum">[Pg 1044]</span> - -But Philemon, in his treatise on Attic Names, says that "the most -excellent dried figs are those called Ægilides; and that Ægila is the -name of a borough in Attica, which derives its name from a hero called -Ægilus; but that the dried figs of a reddish black colour are called -Chelidonians." Theopompus also, in the Peace, praising the Tithrasian -figs, speaks thus—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Barley-cakes, cheesecakes, and Tithrasian figs.</div> - </div> - </div> - </div> -</div> - -<p>But dried figs were so very much sought after by all men, (for really, -as Aristophanes says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">There's really nothing nicer than dried figs;)</div> - </div> - </div> - </div> -</div> - -<p>that even Amitrochates, the king of the Indians, wrote to Antiochus, -entreating him (it is Hegesander who tells this story) to buy and send -him some sweet wine, and some dried figs, and a sophist; and that -Antiochus wrote to him in answer, "The dried figs and the sweet wine we -will send you; but it is not lawful for a sophist to be sold in Greece. -The Greeks were also in the habit of eating dried figs roasted, as -Pherecrates proves by what he says in the Corianno, where we find—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But pick me out some of those roasted figs.</div> - </div> - </div> - </div> -</div> - -<p>And a few lines later he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Will you not bring me here some black dried figs?</div> - <div class="verse">Dost understand? Among the Mariandyni,</div> - <div class="verse">That barbarous tribe, they call these black dried figs</div> - <div class="verse">Their dishes.</div> - </div> - </div> - </div> -</div> - -<p>I am aware, too, that Pamphilus has mentioned a kind of dried figs, -which he calls προκνίδες.</p> - -<p>68. That the word βότρυς is common for a bunch of grapes -is known to every one; and Crates, in the second book of his Attic -Dialect, uses the word σταφυλὴ, although it appears to be -a word of Asiatic origin; saying that in some of the ancient hymns -the word σταφυλὴ is used for βότρυς, as in the -following line:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Thick hanging with the dusky grapes (σταφυλῆσι) themselves.</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">GRAPES.</div> - -<p>And that the word σταφυλὴ is used by Homer is known to every -one. But Plato, in the eighth book of his Laws, uses both βότρυς and -σταφυλὴ, where he says—"Whoever tastes wild fruit, whether it be -grapes (βοτρύων) or figs, before the time of the vintage arrives, which -falls at the time of the rising of Arcturus, whether it be on his own -farm, or on any one else's land, shall be fined fifty sacred drachmas -to be paid to Bacchus, if he plucked them off his own land; but a mina - -<span class="pagenum">[Pg 1045]</span> - -if he gather them on a neighbour's estate; but if he take them from any -other place, two-thirds of a mina. But whoever chooses to gather the -grapes (τὴν σταφυλὴν), which are now called the noble grapes, or the -figs called the noble figs, if he gather them from his own trees, let -him gather them as he pleases, and when he pleases; but if he gathers -them from the trees of any one else without having obtained the leave -of the owner, then, in accordance with the law which forbids any one -to move what he has not placed, he shall be invariably punished." -These are the words of the divine Plato; but I ask now what is this -noble grape (γενναῖα), and this noble fig that he speaks of? And you may all -consider this point while I am discussing the other dishes which are on -the table. And Masurius said—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But let us not postpone this till to-morrow,</div> - <div class="verse">Still less till the day after.</div> - </div> - </div> - </div> -</div> - -<p>When the philosopher says γενναῖα, he means εἰγενῆ, -<i>generous</i>, as Archilochus also uses the word—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Come hither, you are generous (γενναῖος);</div> - </div> - </div> - </div> -</div> - -<p>or, perhaps, he means ἐπιγεγενημένα; that is to say, grafted. -For Aristotle speaks of grafted pears, and calls them ἑπεμβολάδες. And Demosthenes, in his speech -in defence of Ctesiphon, has the sentence, "gathering figs, and grapes -(βότρυς), and olives." And Xenophon, in -his Œconomics, says, "that grapes (τὰς σταφυλὰς) are ripened by the sun." And our ancestors also -have been acquainted with the practice of steeping grapes in wine. -Accordingly Eubulus, in his Catacollomenos, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But take these grapes (βότρυς), and in neat wine pound them,</div> - <div class="verse">And pour upon them many cups of water.</div> - <div class="verse">Then make him eat them when well steep'd in wine.</div> - </div> - </div> - </div> -</div> - -<p>And the poet, who is the author of the Chiron, which is generally -attributed to Pherecrates, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Almonds and apples, and the arbutus first,</div> - <div class="verse">And myrtle-berries, pastry, too, and grapes</div> - <div class="verse">Well steep'd in wine; and marrow.</div> - </div> - </div> - </div> -</div> - -<p>And that every sort of autumn fruit was always plentiful at Athens, -Aristophanes testifies in his Horæ. Why, then, should that appear -strange which Aethlius the Samian asserts in the fifth book of his -Samian Annals, where he says, "The fig, and the grape, and the medlar, -and the apple, and the rose grow twice a-year?" And Lynceus, in his - -<span class="pagenum">[Pg 1046]</span> - -letter to Diagoras, praising the Nicostratian grape, which grows in -Attica, and comparing it to the Rhodiacan, says, "As rivals of the -Nicostratian grapes they grow the Hipponian grape; which after the -month Hecatombæon (like a good servant) has constantly the same good -disposition towards its masters."</p> - -<p>69. But as you have had frequent discussions about meats, and birds, -and pigeons, I also will tell you all that I, after a great deal of -reading, have been able to find out in addition to what has been -previously stated. Now the word περιστέριον (pigeon), may be found used -by Menander in his Concubine, where he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">He waits a little while, and then runs up</div> - <div class="verse">And says—"I've bought some pigeons (περιστέρια) for you."</div> - </div> - </div> - </div> -</div> - -<p>And so Nicostratus, in his Delicate Woman, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">These are the things I want,—a little bird,</div> - <div class="verse">And then a pigeon (περιστέριον) and a paunch.</div> - </div> - </div> - </div> -</div> - -<p>And Anaxandrides, in his Reciprocal Lover, has the line—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">For bringing in some pigeons (περιστέρια) and some sparrows.</div> - </div> - </div> - </div> -</div> - -<p>And Phrynichus, in his Tragedians, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Bring him a pigeon (περιστέριον) for a threepenny piece.</div> - </div> - </div> - </div> -</div> - -<p>Now with respect to the pheasant, Ptolemy the king, in the twelfth -book of his Memorabilia, speaking of the palace which there is at -Alexandria, and of the animals which are kept in it, says, "They have -also pheasants, which they call τέταροι, which they not only -used to send for from Media, but they also used to put the eggs under -broody hens, by which means they raised a number, so as to have enough -for food; for they call it very excellent eating." Now this is the -expression of a most magnificent monarch, who confesses that he himself -has never tasted a pheasant, but who used to keep these birds as a sort -of treasure. But if he had ever seen such a sight as this, when, in -addition to all those which have been already eaten, a pheasant is also -placed before each individual, he would have added another book to the -existing twenty-four of that celebrated history, which he calls his -Memorabilia. And Aristotle or Theophrastus, in his Commentaries, says, -"In pheasants, the male is not only as much superior to the female as -is usually the case, but he is so in an infinitely greater degree."</p> - -<div class="sidenote-left">PEACOCKS.</div> - -<p>70. But if the before-mentioned king had seen the number of peacocks -also which exists at Rome, he would have fled to his sacred Senate, as -though he had a second time been - -<span class="pagenum">[Pg 1047]</span> - -driven out of his kingdom by his brother. For the multitude of these -birds is so great at Rome, that Antiphanes the comic poet, in his -Soldier or Tychon, may seem to have been inspired by the spirit of -prophecy, when he said—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">When the first man imported to this city</div> - <div class="verse">A pair of peacocks, they were thought a rarity,</div> - <div class="verse">But now they are more numerous than quails;</div> - <div class="verse">So, if by searching you find one good man,</div> - <div class="verse">He will be sure to have five worthless sons.</div> - </div> - </div> - </div> -</div> - -<p>And Alexis, in his Lamp, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">That he should have devour'd so vast a sum!</div> - <div class="verse">Why if (by earth I swear) I fed on hares' milk</div> - <div class="verse">And peacocks, I could never spend so much.</div> - </div> - </div> - </div> -</div> - -<p>And that they used to keep them tame in their houses, we learn from -Strattis, in his Pausanias, where he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Of equal value with your many trifles,</div> - <div class="verse">And peacocks, which you breed up for their feathers.</div> - </div> - </div> - </div> -</div> - -<p>And Anaxandrides, in his Melilotus, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Is't not a mad idea to breed up peacocks,</div> - <div class="verse">When every one can buy his private ornaments?</div> - </div> - </div> - </div> -</div> - -<p>And Anaxilaus, in his Bird Feeders, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Besides all this, tame peacocks, loudly croaking.</div> - </div> - </div> - </div> -</div> - -<p>Menodotus the Samian also, in his treatise on the Treasures in the -Temple of the Samian Juno, says: "The peacocks are sacred to Juno; -and perhaps Samos may be the place where they were first produced and -reared, and from thence it was that they were scattered abroad over -foreign countries, in the same way as cocks were originally produced -in Persia, and the birds called guinea-fowl (μελεαγρίδες) -in Ætolia." On which account Antiphanes, in his Brothers by the same -Father, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">They say that in the city of the Sun</div> - <div class="verse">The phœnix is produced; the owl in Athens;</div> - <div class="verse">Cyprus breeds doves of admirable beauty:</div> - <div class="verse">But Juno, queen of Samos, does, they say,</div> - <div class="verse">Rear there a golden race of wondrous birds,</div> - <div class="verse">The brilliant, beautiful, conspicuous peacock.</div> - </div> - </div> - </div> -</div> - -<p>On which account the peacock occurs on the coins of the Samians.</p> - -<p>71. But since Menodotus has mentioned the guinea-fowl, we ourselves -also will say something on that subject. Clytus the Milesian, a pupil -of Aristotle, in the first book of his History of Miletus, writes - -<span class="pagenum">[Pg 1048]</span> - -thus concerning them—"All around the temple of the Virgin Goddess -at Leros, there are birds called guinea-fowls. And the ground where -they are bred is marshy. And this bird is very devoid of affection -towards its young, and wholly disregards its offspring, so that the -priests are forced to take care of them. And it is about the size of a -very fine fowl of the common poultry, its head is small in proportion -to its body, having but few feathers, but on the top it has a fleshy -crest, hard and round, sticking up above the head like a peg, and of a -wooden colour. And over the jaws, instead of a beard, they have a long -piece of flesh, beginning at the mouth, redder than that of the common -poultry; but of that which exists in the common poultry on the top of -the beak, which some people call the beard, they are wholly destitute; -so that their beak is mutilated in this respect. But its beak is -sharper and larger than that of the common fowl; its neck is black, -thicker and shorter than that of common poultry. And its whole body is -spotted all over, the general colour being black, studded in every part -with thick white spots something larger than lentil seeds. And these -spots are ring-shaped, in the middle of patches of a darker hue than -the rest of the plumage: so that these patches present a variegated -kind of appearance, the black part having a sort of white tinge, and -the white seeming a good deal darkened. And their wings are all over -variegated with white, in serrated,<a name="FNanchor_100" id="FNanchor_100"></a><a href="#Footnote_100" class="fnanchor">[100]</a> -wavy lines, parallel to each other. And their legs are destitute of -spurs like those of the common hen. And the females are very like -the males, on which account the sex of the guinea-fowls is hard to -distinguish." Now this is the account given of guinea-fowls by the -Peripatetic philosopher.</p> - -<p>72. Roasted sucking-pigs are a dish mentioned by Epicrates in his -Merchant—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">On this condition I will be the cook;</div> - <div class="verse">Nor shall all Sicily boast that even she</div> - <div class="verse">Produced so great an artist as to fish,</div> - <div class="verse">Nor Elis either, where I've seen the flesh</div> - <div class="verse">Of dainty sucking-pigs well brown'd before</div> - <div class="verse">A rapid fire.</div> - </div> - </div> - </div> -</div> - -<p>And Alexis, in his Wicked Woman, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">A delicate slice of tender sucking-pig,</div> - <div class="verse">Bought for three obols, hot, and very juicy,</div> - <div class="verse">When it is set before us.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1049]</span></p> - -<div class="sidenote-left">PARTRIDGES.</div> - -<p>"But the Athenians," as Philochorus tells us, "when they sacrifice -to the Seasons, do not roast, but boil their meat, entreating the -goddesses to defend them from all excessive droughts, and heats, -and to give increase to their crops by means of moderate warmth and -seasonable rains. For they argue that roasting is a kind of cookery -which does less good to the meat, while boiling not only removes all -its crudities, but has the power also of softening the hard parts, and -of making all the rest digestible. And it makes the food more tender -and wholesome, on which account they say also, that when meat has been -once boiled, it ought not to be warmed up again by either roasting or -boiling it; for any second process removes the good done by the first -dressing, as Aristotle tells us. And roast meat is more crude and -dry than boiled meat." But roast meat is called φλογίδες. -Accordingly Strattis in his Callippides says, with reference to -Hercules—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Immediately he caught up some large slices (φλογίδες)</div> - <div class="verse">Of smoking roasted boar, and swallow'd them.</div> - </div> - </div> - </div> -</div> - -<p>And Archippus, in his Hercules Marrying, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The pettitoes of little pigs, well cook'd</div> - <div class="verse">In various fashion; slices, too, of bulls</div> - <div class="verse">With sharpen'd horns, and great long steaks of boar,</div> - <div class="verse">All roasted (φλογίδες).</div> - </div> - </div> - </div> -</div> - -<p>73. But why need I say anything of partridges, when so much has -already been said by you? However, I will not omit what is related by -Hegesander in his Commentaries. For he says that the Samians, when -sailing to Sybaris, having touched at the district called Siritis, were -so alarmed at the noise made by partridges which rose up and flew away, -that they fled, and embarked on board their ships, and sailed away.</p> - -<p>Concerning hares also Chamæleon says, in his treatise on Simonides, -that Simonides once, when supping with king Hiero, as there was no hare -set on the table in front of him as there was before all the other -guests, but as Hiero afterwards helped him to some, made this extempore -verse—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Nor, e'en though large, could he reach all this way.</div> - </div> - </div> - </div> -</div> - -<p>But Simonides was, in fact, a very covetous man, addicted to -disgraceful gain, as we are told by Chamæleon. And accordingly in -Syracuse, as Hiero used to send him everything necessary for his daily -subsistence in great abundance, Simonides used to sell the greater part - -<span class="pagenum">[Pg 1050]</span> - -of what was sent to him by the king, and reserve only a small portion -for his own use. And when some one asked him the reason of his doing -so, he said—"In order that both the liberality of Hiero and my economy -may be visible to every one."</p> - -<p>The dish called udder is mentioned by Teleclides, in his Rigid Men, in -the following lines—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Being a woman, 'tis but reasonable</div> - <div class="verse">That I should bring an udder.</div> - </div> - </div> - </div> -</div> - -<p>But Antidotus uses not the word οὖθαρ, but -ὑπογάστριον, in his Querulous Man.</p> - -<p>74. Matron, in his Parodies, speaks of animals being fattened for food, -and birds also, in these lines—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Thus spake the hero, and the servants smiled,</div> - <div class="verse">And after brought, on silver dishes piled,</div> - <div class="verse">Fine fatten'd birds, clean singed around with flame,</div> - <div class="verse">Like cheesecakes on the back, their age the same.</div> - </div> - </div> - </div> -</div> - -<p>And Sopater the farce-writer speaks of fattened sucking-pigs in his -Marriage of Bacchis, saying this—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">If there was anywhere an oven, there</div> - <div class="verse">The well-fed sucking-pig did crackle, roasting.</div> - </div> - </div> - </div> -</div> - -<p>But Æschines uses the form δελφάκιον for δέλφαξ -in his Alcibiades, saying, "Just as the women at the cookshops -breed sucking-pigs (δελφάκια)." And Antiphanes, in his -Physiognomist, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Those women take the sucking-pigs (δελφάκια),</div> - <div class="verse">And fatten them by force;</div> - </div> - </div> - </div> -</div> - -<p>And in his Persuasive Man he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">To be fed up instead of pigs (δελφακίων).</div> - </div> - </div> - </div> -</div> - -<p>Plato, however, has used the word δέλφαξ in the masculine -gender in his Poet, where he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Leanest of pigs (δέλφακα ῥαιότατον).</div> - </div> - </div> - </div> -</div> - -<p>And Sophocles, in his play called Insolence, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Wishing to eat τὸν δέλφακα.</div> - </div> - </div> - </div> -</div> - -<p>And Cratinus, in his Ulysses, has the expression—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Large pigs (δέλφακας μεγάλους).</div> - </div> - </div> - </div> -</div> - -<p>But Nicochares uses the word as feminine, saying—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">A pregnant sow (κύουσαν δέλφακα);</div> - </div> - </div> - </div> -</div> - -<p>And Eupolis, in his Golden Age, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Did he not serve up at the feast a sucking-pig (δέλφακα),</div> - <div class="verse">Whose teeth were not yet grown, a beautiful beast (καλήν)?</div> - </div> - </div> - </div> -</div> - -<p>And Plato, in his Io, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Bring hither now the head of the sucking-pig (τῆς δέλφακος).</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1051]</span></p> - -<div class="sidenote-left">THE HELOTS.</div> - -<p>Theopompus, too, in his Penelope, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And they do sacrifice our sacred pig (τὴν ίερὰν δέλφακα).</div> - </div> - </div> - </div> -</div> - -<p>Theopompus also speaks of fatted geese and fatted calves in the -thirteenth book of his History of Philip, and in the eleventh book of -his Affairs of Greece, where he is speaking of the temperance of the -Lacedæmonians in respect of eating, writing thus—"And the Thasians -sent to Agesilaus, when he arrived, all sorts of sheep and well-fed -oxen; and beside this, every kind of confectionery and sweetmeat. But -Agesilaus took the sheep and the oxen, but as for the confectionery and -sweetmeats, at first he did not know what they meant, for they were -covered up; but when he saw what they were, he ordered the slaves to -take them away, saying that it was not the custom of the Lacedæmonians -to eat such food as that. But as the Thasians pressed him to take them, -he said, Carry them to those men (pointing to the Helots) and give them -to them; saying that it was much better for those Helots to injure -their health by eating them, than for himself and the Lacedæmonians -whom he had with him." And that the Lacedæmonians were in the habit -of treating the Helots with great insolence, is related also by Myron -of Priene, in the second book of his History of Messene, where he -says—"They impose every kind of insulting employment on the Helots, -such as brings with it the most extreme dishonour; for they compel them -to wear caps of dogskin, and cloaks also of skins; and every year they -scourge them without their having committed any offence, in order to -prevent their ever thinking of emancipating themselves from slavery. -And besides all this, if any of them ever appear too handsome or -distinguished-looking for slaves, they impose death as the penalty, and -their masters also are fined for not checking them in their growth and -fine appearances. And they give them each a certain piece of land, and -fix a portion which they shall invariably bring them in from it."</p> - -<p>The verb χηνίξω, to cackle like a goose (χὴν), is -used and applied to those who play on the flute. Diphilus says in his -Synoris—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Ἐχήνισας,—this noise is always made</div> - <div class="verse">By all the pupils of Timotheus.</div> - </div> - </div> - </div> -</div> - -<p>75. And since there is a portion of a fore-quarter of pork which is -called πέρνα placed before each of us, let us say something -about it, if any one remembers having seen the word used anywhere. - -<span class="pagenum">[Pg 1052]</span> - -For the best πέρναι are those from Cisalpine Gaul: those from -Cibyra in Asia are not much inferior to them, nor are those from Lycia. -And Strabo mentions them in the third book of his Geography, (and he -is not a very modern author). And he says also, in the seventh<a name="FNanchor_101" id="FNanchor_101"></a><a href="#Footnote_101" class="fnanchor">[101]</a> -book of the same treatise, that he was acquainted with Posidonius the -Stoic philosopher, of whom we have often spoken as a friend of Scipio -who took Carthage. And these are the words of Strabo—"In Spain, -in the province of Aquitania, is the city Pompelo, which one may -consider equivalent to Pompeiopolis, where admirable πέρναι -are cured, equal to the Cantabrian hams."</p> - -<p>The comic poet Aristomenes, in his Bacchus, speaks of meat cured by -being sprinkled with salt, saying—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I put before you now this salted meat.</div> - </div> - </div> - </div> -</div> - -<p>And in his Jugglers he says—</p> - -<p>The servant always ate some salted crab.</p> - -<p>76. But since we have here "fresh cheese (τρόφαλις), the -glory of fair Sicily," let us, my friends, also say something about -cheese (τυρός). For Philemon, in his play entitled The -Sicilian, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I once did think that Sicily could make</div> - <div class="verse">This one especial thing, good-flavour'd cheese;</div> - <div class="verse">But now I've heard this good of it besides,</div> - <div class="verse">That not only is the cheese of Sicily good,</div> - <div class="verse">But all its pigeons too: and if one speaks</div> - <div class="verse">Of richly-broider'd robes, they are Sicilian;</div> - <div class="verse">And so I think that island now supplies</div> - <div class="verse">All sorts of dainties and of furniture.</div> - </div> - </div> - </div> -</div> - -<p>The Tromilican<a name="FNanchor_102" id="FNanchor_102"></a><a href="#Footnote_102" class="fnanchor">[102]</a> -cheese also has a high character, respecting which Demetrius -the Scepsian writes thus in his second book of the Trojan -Array—"Tromilea is a city of Achaia, near which a delicious -cheese is made of goat's milk, not to be compared with any other kind, -and it is called Tromilican. And Simonides mentions it in his Iambic -poem, which begins thus—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">You're taking wondrous trouble beforehand,</div> - <div class="verse">Telembrotus:</div> - </div> - </div> - </div> -</div> - -<p>and in this poem he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And there is the fine Achaian cheese,</div> - <div class="verse">Called the Tromilican, which I've brought with me.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1053]</span></p> - -<div class="sidenote-left">CHEESE.</div> - -<p>And Euripides, in his Cyclops, speaks of a harsh-tasted cheese, which -he calls ὀπίας τυρὸς, being curdled by the juice ὀπὸς -of the fig-tree—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">There is, too, τυρὸς ὀπίας, and Jove's milk.<a name="FNanchor_103" id="FNanchor_103"></a><a href="#Footnote_103" class="fnanchor">[103]</a></div> - </div> - </div> - </div> -</div> - -<p>But since, by speaking in this way of all the things which are -now put on the table before us, I am making the Tromilican cheese -into the remains of the dessert, I will not continue this topic. For -Eupolis calls the relics of sweetmeats (τραγημάτων) and confectionery -ἀποτραγήματα. And ridiculing a man of the name of Didymias, he calls -him the ἀποτράγημα of a fox, either because he was little in person, -or as being cunning and mischievous, as Dorotheus of Ascalon says. -There are also thin broad cheeses, which the Cretans call females, -as Seleucus tells us, which they offer up at certain sacrifices. And -Philippides, in his play called the Flutes, speaks of some called -πυρίεφθαι (and this is a name given to those made of cream), when he -says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Having these πυρίεφθαι, and these herbs.</div> - </div> - </div> - </div> -</div> - -<p>And perhaps all such things are included in this Macedonian term -ἐπιδειπνίδες. For all these things are provocatives to -drinking.</p> - -<p>77. Now, while Ulpian was continuing the conversation in this way, -one of the cooks, who made some pretence to learning, came in, and -proclaimed μύμα. And when many of us were perplexed at this -proclamation, (for the rascal did not show what it was that he had,) -he said;—You seem to me, O guests, to be ignorant that Cadmus, the -grandfather of Bacchus, was a cook. And, as no one made any reply to -this, he said; Euhemerus the Coan, in the third book of his Sacred -History, relates that the Sidonians give this account, that Cadmus was -the cook of the king, and that he, having taken Harmonia, who was a -female flute-player and also a slave of the king, fled away with her.—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But shall I flee, who am a freeman born?</div> - </div> - </div> - </div> -</div> - -<p>For no one can find any mention in any comedy of a cook being a slave, -except in a play of Posidippus. But the introduction of slaves as cooks -took place among the Macedonians first, who adopted this custom either -out of insolence, or on account of the misfortunes of some cities which - -<span class="pagenum">[Pg 1054]</span> - -had been reduced to slavery. And the ancients used to call a cook who -was a native of the country, Mæson; but if he was a foreigner, they -called him Tettix. And Chrysippus the philosopher thinks the name -Μαίσων is derived from the verb μασάομαι, to eat; a -cook being an ignorant man, and the slave of his appetite; not knowing -that Mæson was a comic actor, a Megarian by birth, who invented the -mask which was called Μαίσων, from him; as Aristophanes of -Byzantium tells us, in his treatise on Masks, where he says that -he invented a mask for a slave and also one for a cook. So that it -is a deserved compliment to him to call the jests which suit those -characters μαισωνικά.</p> - -<p>For cooks are very frequently represented on the stage as jesting -characters; as, for instance, in the Men selecting an Arbitrator, of -Menander. And Philemon in one of his plays says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">'Tis a male sphinx, it seems, and not a cook,</div> - <div class="verse">That I've brought home; for, by the gods I swear,</div> - <div class="verse">I do not understand one single word</div> - <div class="verse">Of all he says; so well provided is he</div> - <div class="verse">With every kind of new expression.</div> - </div> - </div> - </div> -</div> - -<p>But Polemo says, in his writings which are addressed to Timæus, that -Mæson was indeed a Megarian, but from Megara in Sicily, and not from -Nisæa. And Posidippus speaks of slaves as cooks, in his Woman Shut out, -where he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Thus have these matters happen'd: but just now,</div> - <div class="verse">While waiting on my master, a good joke</div> - <div class="verse">Occurr'd to me; I never will be caught</div> - <div class="verse">Stealing his meat.</div> - </div> - </div> - </div> -</div> - -<p>And, in his Foster Brothers, he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> Did you go out of doors, you who were cook?</div> - <div class="verse indent-4"><i>B.</i> If I remain'd within I lost my supper.</div> - <div class="verse indent-4"><i>A.</i> Let me then first . . . .</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 9.5em;"> Let me alone, I say;</span></div> - <div class="verse">I'm going to the forum to sacrifice:</div> - <div class="verse">A friend of mine, a comrade too in art,</div> - <div class="verse">Has hired me.</div> - </div> - </div> - </div> -</div> - -<p>78. And there was nothing extraordinary in the ancient cooks being -experienced in sacrifices. At all events, they usually managed all -marriage-feasts and sacrifices. On which account Menander, in his -Flatterer, introduces a cook, who on the fourth day of the month had -been ministering in the festival of Aphrodite Pandemus, using the -following language—</p> - -<div class="sidenote-left">COOKS.</div> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Now a libation. Boy, distribute round</div> - <div class="verse">The entrails. Whither are you looking now?</div> - -<span class="pagenum">[Pg 1055]</span> - - <div class="verse">Now a libation—quick! you Sosia, quick!</div> - <div class="verse">Quick! a libation. That will do; now pour.</div> - <div class="verse">First let us pray to the Olympian gods,</div> - <div class="verse">And now to all the Olympian goddesses:</div> - <div class="verse">Meantime address them; pray them all to give</div> - <div class="verse">Us safety, health, and all good things in future,</div> - <div class="verse">And full enjoyment of all present happiness.</div> - <div class="verse">Such shall be now our prayers.</div> - </div> - </div> - </div> -</div> - -<p>And another cook, in Simonides, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And how I roasted, how I carved the meat,</div> - <div class="verse">You know: what is there that I can't do well?</div> - </div> - </div> - </div> -</div> - -<p>And the letter of Olympias to Alexander mentions the great experience -of cooks in these matters. For, his mother having been entreated by -him to buy him a cook who had experience in sacrifices, proceeds to -say, "Accept the cook Pelignas from your mother; for he is thoroughly -acquainted with the manner in which all your ancestral sacrifices, and -all the mysterious rites, and all the sacred mysteries connected with -the worship of Bacchus are performed, and every other sacrifice which -Olympias practises he knows. Do not then disregard him, but accept him, -and send him back again to me at as early a period as possible."</p> - -<p>79. And that in those days the cook's profession was a respectable -one, we may learn from the Heralds at Athens. "For these men used -to perform the duties of cooks and also of sacrifices of victims," -as Clidemus tells us, in the first book of his Protogony; and -Homer uses the verb ῥέζω, as we use θύω; but he uses θύω -as we do θυμιάω, for burning cakes and -incense after supper. And the ancients used also to employ the verb -δράω for to sacrifice; accordingly Clidemus -says, "The heralds used to sacrifice (ἔδρων) -for a long time, slaying the oxen, and preparing them, and cutting -them up, and pouring wine over them. And they were called κήρυκες from the hero Ceryx; and there is nowhere -any record of any reward being given to a cook, but only to a herald." -For Agamemnon in Homer, although he is king, performs sacrifices -himself; for the poet says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">With that the chief the tender victims slew,</div> - <div class="verse">And in the dust their bleeding bodies threw;</div> - <div class="verse">The vital spirit issued at the wound,</div> - <div class="verse">And left the members quivering on the ground.<a name="FNanchor_104" id="FNanchor_104"></a><a href="#Footnote_104" class="fnanchor">[104]</a></div> - </div> - </div> - </div> -</div> - -<p>And Thrasymedes the son of Nestor, having taken an axe, slays the ox -which was to be sacrificed, because Nestor himself was not able to do - -<span class="pagenum">[Pg 1056]</span> - -so, by reason of his old age; and his other -brothers assisted him; so respectable and important was the office of -a cook in those days. And among the Romans, the Censors,—and that was -the highest office in the whole state,—clad in a purple robe, and -wearing crowns, used to strike down the victims with an axe. Nor is it -a random assertion of Homer, when he represents the heralds as bringing -in the victims, and whatever else had any bearing on the ratification -of oaths, as this was a very ancient duty of theirs, and one which was -especially a part of their office—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Two heralds now, despatch'd to Troy, invite</div> - <div class="verse">The Phrygian monarch to the peaceful rite;</div> - </div> - </div> - </div> -</div> - -<p>and again—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Talthybius hastens to the fleet, to bring</div> - <div class="verse">The lamb for Jove, th' inviolable king.<a name="FNanchor_105" id="FNanchor_105"></a><a href="#Footnote_105" class="fnanchor">[105]</a></div> - </div> - </div> - </div> -</div> - -<p>And, in another passage, he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">A splendid scene! Then Agamemnon rose;</div> - <div class="verse">The boar Talthybius held; the Grecian lord</div> - <div class="verse">Drew the broad cutlass, sheath'd beside his sword.<a name="FNanchor_106" id="FNanchor_106"></a><a href="#Footnote_106" class="fnanchor">[106]</a></div> - </div> - </div> - </div> -</div> - -<p>80. And in the first book of the History of Attica, Clidemus says, that -there was a tribe of cooks, who were entitled to public honours; and -that it was their business to see that the sacrifices were performed -with due regularity. And it is no violation of probability in Athenion, -in his Samothracians, as Juba says, when he introduces a cook arguing -philosophically about the nature of things and men, and saying—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> Dost thou not know that the cook's art contributes</div> - <div class="verse indent-3">More than all others to true piety?</div> - <div class="verse indent-4"><i>B.</i> Is it indeed so useful?</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 8.5em;"> Troth it is,</span></div> - <div class="verse indent-3">You ignorant barbarian: it releases</div> - <div class="verse indent-3">Men from a brutal and perfidious life,</div> - <div class="verse indent-3">And cannibal devouring of each other,</div> - <div class="verse indent-3">And leads us to some order; teaching us</div> - <div class="verse indent-3">The regular decorum of the life</div> - <div class="verse indent-3">Which now we practise.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 9.5em;"> How is that?</span></div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 14em;"> Just listen.</span></div> - <div class="verse indent-3">Once men indulged in wicked cannibal habits,</div> - <div class="verse indent-3">And numerous other vices; when a man</div> - <div class="verse indent-3">Of better genius arose, who first</div> - <div class="verse indent-3">Sacrificed victims, and did roast their flesh;</div> - <div class="verse indent-3">And, as the meat surpass'd the flesh of man,</div> - <div class="verse indent-3">They then ate men no longer, but did slay</div> - <div class="verse indent-3">The herds and flocks, and roasted them and ate them.</div> - <div class="verse indent-3">And when they once had got experience</div> - <div class="verse indent-3">Of this most dainty pleasure, they increased</div> - <div class="verse indent-3">In their devotion to the cook's employment;</div> - -<span class="pagenum">[Pg 1057]</span> - -<div class="sidenote-left">COOKS.</div> - - <div class="verse indent-3">So that e'en now, remembering former days,</div> - <div class="verse indent-3">They roast the entrails of their victims all</div> - <div class="verse indent-3">Unto the gods, and put no salt thereon,</div> - <div class="verse indent-3">For at the first beginning they knew not</div> - <div class="verse indent-3">The use of salt as seasoning; but now</div> - <div class="verse indent-3">They have found out its virtue, so they use it</div> - <div class="verse indent-3">At their own meals, but in their holy offerings</div> - <div class="verse indent-3">They keep their ancient customs; such as were</div> - <div class="verse indent-3">At first the origin of safety to us:</div> - <div class="verse indent-3">That love of art, and various seasoning,</div> - <div class="verse indent-3">Which carries to perfection the cook's skill.</div> - <div class="verse indent-4"><i>B.</i> Why here we have a new Palæphatus.</div> - <div class="verse indent-4"><i>A.</i> And after this, as time advanced, a paunch,</div> - <div class="verse indent-3">A well-stuff'd paunch was introduced . . . .</div> - <div class="verse indent-3">* -* -* -* -* -* -* -* *</div> - <div class="verse indent-3">Then they wrapp'd up a fish, and quite conceal'd it</div> - <div class="verse indent-3">In herbs, and costly sauce, and groats, and honey;</div> - <div class="verse indent-3">And as, persuaded by these dainty joys</div> - <div class="verse indent-3">Which now I mention, every one gave up</div> - <div class="verse indent-3">His practice vile of feeding on dead men,</div> - <div class="verse indent-3">Men now began to live in company,</div> - <div class="verse indent-3">Gathering in crowds; cities were built and settled;</div> - <div class="verse indent-3">All owing, as I said before, to cooks.</div> - <div class="verse indent-4"><i>B.</i> Hail, friend! you are well suited to my master.</div> - <div class="verse indent-4"><i>A.</i> We cooks are now beginning our grand rites;</div> - <div class="verse indent-3">We're sacrificing, and libations offering,</div> - <div class="verse indent-3">Because the gods are most attentive to us,</div> - <div class="verse indent-3">Pleased that we have found out so many things,</div> - <div class="verse indent-3">Tending to make men live in peace and happiness.</div> - <div class="verse indent-4"><i>B.</i> Well, say no more about your piety—</div> - <div class="verse indent-4"><i>A.</i> I beg your pardon—</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 8em;"> But come, eat with me,</span></div> - <div class="verse indent-3">And dress with skill whate'er is in the house.</div> - </div> - </div> - </div> -</div> - -<p>81. And Alexis, in his Caldron, shows plainly that cookery is an art -practised by freeborn men; for a cook is represented in that play as -a citizen of no mean reputation; and those who have written cookery -books, such as Heraclides and Glaucus the Locrian, say that the art -of cookery is one in which it is not even every freeborn man who can -become eminent. And the younger Cratinus, in his play called the -Giants, extols this art highly, saying—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> Consider, now, how sweet the earth doth smell,</div> - <div class="verse indent-3">How fragrantly the smoke ascends to heaven:</div> - <div class="verse indent-3">There lives, I fancy, here within this cave</div> - <div class="verse indent-3">Some perfume-seller, or Sicilian cook.</div> - <div class="verse indent-4"><i>B.</i> The scent of both is equally delicious.</div> - </div> - </div> - </div> -</div> - -<p>And Antiphanes, in his Slave hard to Sell, praises the Sicilian cooks, -and says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And at the feast, delicious cakes,</div> - <div class="verse">Well season'd by Sicilian art.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1058]</span></p> - -<p>And Menander, in his Spectre, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent26">Do ye applaud,</div> - <div class="verse">If the meat's dress'd with rich and varied skill.</div> - </div> - </div> - </div> -</div> - -<p>But Posidippus, in his Man recovering his Sight, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I, having had one cook, have thoroughly learnt</div> - <div class="verse">All the bad tricks of cooks, while they compete</div> - <div class="verse">With one another in their trade. One said</div> - <div class="verse">His rival had no nose to judge of soup</div> - <div class="verse">With critical taste; that other had</div> - <div class="verse">A vicious palate; while a third could never</div> - <div class="verse">(If you'd believe the rest) restrain his appetite,</div> - <div class="verse">Without devouring half the meat he dress'd.</div> - <div class="verse">This one loved salt too much, and that one vinegar;</div> - <div class="verse">One burnt his meat; one gorged; one could not stand</div> - <div class="verse">The smoke; a sixth could never bear the fire.</div> - <div class="verse">At last they came to blows; and one of them,</div> - <div class="verse">Shunning the sword, fell straight into the fire.</div> - </div> - </div> - </div> -</div> - -<p>And Antiphanes, in his Philotis, displaying the cleverness of the -cooks, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> Is not this, then, an owl?</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 9.5em;"> Aye, such as I</span></div> - <div class="verse indent-3">Say should be dress'd in brine.</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 12em;"> Well; and this pike?</span></div> - <div class="verse indent-4"><i>B.</i> Why roast him whole.</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 8.5em;"> This shark?</span></div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 13em;"> Boil him in sauce.</span></div> - <div class="verse indent-4"><i>A.</i> This eel?</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 3.5em;"> Take salt, and marjoram, and water.</span></div> - <div class="verse indent-4"><i>A.</i> This conger?</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 5em;"> The same sauce will do for him.</span></div> - <div class="verse indent-4"><i>A.</i> This ray?</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 3.5em;"> Strew him with herbs.</span></div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 12em;"> Here is a slice</span></div> - <div class="verse indent-3">Of tunny.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 3.5em;"> Roast it.</span></div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 6.5em;"> And some venison.</span></div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 14em;"> Roast it.</span></div> - <div class="verse indent-4"><i>A.</i> Then here's a lot more meat.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 11em;"> Boil all the rest.</span></div> - <div class="verse indent-4"><i>A.</i> Here's a spleen.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 6em;"> Stuff it.</span></div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 9.5em;"> And a nestis. <i>B.</i> Bah!</span></div> - <div class="verse indent-3">This man will kill me.</div> - </div> - </div> - </div> -</div> - -<p>And Baton, in his Benefactors, gives a catalogue of celebrated cooks -and confectioners, thus—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> Well, O Sibynna, we ne'er sleep at nights,</div> - <div class="verse indent-3">Nor waste our time in laziness: our lamp</div> - <div class="verse indent-3">Is always burning; in our hands a book;</div> - <div class="verse indent-3">And long we meditate on what is left us</div> - <div class="verse indent-3">By—</div> - <div class="verse indent-4"><i>B.</i> Whom?</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 3em;"> By that great Actides of Chios</span>,</div> - <div class="verse indent-3">Or Tyndaricus, that pride of Sicyon,</div> - <div class="verse indent-3">Or e'en by Zopyrinus.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 8.5em;"> Find you anything?</span></div> - <div class="verse indent-4"><i>A.</i> Aye, most important things.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 11em;"> But what? The dead . . . .</span></div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">THE THESSALIANS.</div> - -<p>82. And such a food now is the μύμα, which I, my friends, am -bringing you; concerning which Artemidorus, the pupil of Aristophanes, -speaks in his Dictionary of Cookery, saying that it is prepared with -meat and blood, with the addition also of a great deal of seasoning. -And Epænetus, in his treatise on Cookery, speaks as follows:—"One -must make μύμα of every kind of animal and bird, cutting up -the tender parts of the meat into small pieces, and the bowels and - -<span class="pagenum">[Pg 1059]</span> - -entrails, and pounding the blood, and seasoning it with vinegar, and -roasted cheese, and assafœtida, and cummin-seed, and thyme (both green -and dry), and savory, and coriander-seed (both green and dry), and -leeks, and onions (cleaned and toasted), and poppy-seed, and grapes, -and honey, and the pips of an unripe pomegranate. You may also make -this μύμα of fish."</p> - -<p>83. And when this man had thus hammered on not only this dish but -our ears also, another slave came in, bringing in a dish called -ματτύη. And when a discussion arose about this, and when -Ulpian had quoted a statement out of the Dictionary of Cookery by the -before-mentioned Artemidorus relating to it, Æmilianus said that a book -had been published by Dorotheus of Ascalon, entitled, On Antiphanes, -and on the dish called Mattya by the Poets of the New Comedy, which -he says is a Thessalian invention, and that it became naturalized at -Athens during the supremacy of the Macedonians. And the Thessalians are -admitted to be the most extravagant of all the Greeks in their manner -of dressing and living; and this was the reason why they brought the -Persians down upon the Greeks, because they were desirous to imitate -their luxury and extravagance. And Cratinus speaks of their extravagant -habits in his treatise on the Thessalian Constitution. But the dish -was called ματτύη (as Apollodorus the Athenian affirms in -the first book of his treatise on Etymologies), from the verb -μασάομαι (to eat); as also are the words μαστίχη (mastich) -and μάζα (barley-cake). But our own opinion is that the word -is derived from μάττω, and that this is the verb from which -μάζα itself is derived, and also the cheese-pudding called by -the Cyprians μαγίς; and from this, too, comes the verb -ὑπερμαζάω, meaning to be extravagantly luxurious. -Originally they used to call this common ordinary food made of barley-meal -μάζα, and preparing it they called μάττω. And afterwards, -varying the necessary food in a luxurious and superfluous manner, they -derived a word with a slight change from the form μάζα, and -called every very costly kind of dish ματτύη; and preparing -such dishes they called ματτυάζω, whether it were fish, or -poultry, or herbs, or beasts, or sweetmeats. And this is plain from -the testimony of Alexis, quoted by Artemidorus; for Alexis, wishing -to show the great luxuriousness of the way in which this dish was -prepared, added the verb λέπομαι. And the whole extract runs -thus, being out of a corrected edition of a play which is entitled - -<span class="pagenum">[Pg 1060]</span> - -Demetrius:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Take, then, this meat which thus is sent to you;</div> - <div class="verse">Dress it, and feast, and drink the cheerful healths,</div> - <div class="verse">λέπεσθε, ματτυάζετε.</div> - </div> - </div> - </div> -</div> - -<p>But the Athenians use the verb λέπομαι for wanton and unseemly -indulgence of the sensual appetites.</p> - -<p>84. And Artemidorus, in his Dictionary of Cookery, explains -ματτύη as a common name for all kinds of costly seasonings; writing -thus—"There is also a ματτύης (he uses the word in the -masculine gender) made of birds. Let the bird be killed by thrusting -a knife into the head at the mouth; then let it be kept till the next -day, like a partridge. And if you choose, you can leave it as it is, -the wings on and with its body plucked." Then, having explained the way -in which it is to be seasoned and boiled, he proceeds to say—"Boil a -fat hen of the common poultry kind, and some young cocks just beginning -to crow, if you wish to make a dish fit to be eaten with your wine. -Then taking some vegetables, put them in a dish, and place upon them -some of the meat of the fowl, and serve it up. But in summer, instead -of vinegar, put some unripe grapes into the sauce, just as they are -picked from the vine; and when it is all boiled, then take it out -before the stones fall from the grapes, and shred in some vegetables. -And this is the most delicious ματτύης that there is."</p> - -<p>Now, that ματτύη, or ματτύης, really is a common -name for all costly dishes is plain; and that the same name was also -given to a banquet composed of dishes of this sort, we gather from what -Philemon says in his Man carried off:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Put now a guard on me, while naked, and</div> - <div class="verse">Amid my cups the ματτύης shall delight me.</div> - </div> - </div> - </div> -</div> - -<p>And in his Homicide he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Let some one pour us now some wine to drink,</div> - <div class="verse">And make some ματτύη quick.</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">MATTYH.</div> - -<p>But Alexis, in his Pyraunus, has used the word in an obscure sense:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But when I found them all immersed in business,</div> - <div class="verse">I cried,—Will no one give us now a ματτύη?</div> - </div> - </div> - </div> -</div> - -<p>as if he meant a feast here, though you might fairly refer the word -merely to a single dish. Now Machon the Sicyonian is one of the comic -poets who were contemporaries of Apollodorus of Carystus, but he did -not exhibit his comedies at - -<span class="pagenum">[Pg 1061]</span> - -Athens, but in Alexandria; and he was an excellent poet, if ever there -was one, next to those seven<a name="FNanchor_107" id="FNanchor_107"></a><a href="#Footnote_107" class="fnanchor">[107]</a> -of the first class. On which account, Aristophanes the grammarian, when -he was a very young man, was very anxious to be much with him. And he -wrote the following lines in his play entitled Ignorance:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">There's nothing that I'm fonder of than ματτύη;</div> - <div class="verse">But whether 'twas the Macedonians</div> - <div class="verse">Who first did teach it us, or all the gods,</div> - <div class="verse">I know not; but it must have been a person</div> - <div class="verse">Of most exalted genius.</div> - </div> - </div> - </div> -</div> - -<p>85. And that it used to be served up after all the rest of the banquet -was over, is plainly stated by Nicostratus, in his Man expelled. And it -is a cook who is relating how beautiful and well arranged the banquet -was which he prepared; and having first of all related what the dinner -and supper were composed of, and then mentioning the third meal, -proceeds to say—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Well done, my men,—extremely well! but now</div> - <div class="verse">I will arrange the rest, and then the ματτύη;</div> - <div class="verse">So that I think the man himself will never</div> - <div class="verse">Find fault with us again.</div> - </div> - </div> - </div> -</div> - -<p>And in his Cook he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Thrium and candylus he never saw,</div> - <div class="verse">Or any of the things which make a ματτύη.</div> - </div> - </div> - </div> -</div> - -<p>And some one else says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">They brought, instead of a ματτύη, some paunch,</div> - <div class="verse">And tender pettitoes, and tripe, perhaps.</div> - </div> - </div> - </div> -</div> - -<p>But Dionysius, in his Man shot at with Javelins (and it is a cook who -is represented speaking), says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">So that sometimes, when I a ματτύη</div> - <div class="verse">Was making for them, in haste would bring</div> - <div class="verse">(More haste worse speed)....<a name="FNanchor_108" id="FNanchor_108"></a><a href="#Footnote_108" class="fnanchor">[108]</a></div> - </div> - </div> - </div> -</div> - -<p>Philemon, also, in his Poor Woman—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">When one can lay aside one's load, all day</div> - <div class="verse">Making and serving out rich μάττυαι.</div> - </div> - </div> - </div> -</div> - -<p>But Molpis the Lacedæmonian says that what the Spartans call -ἐπαίκλεια, that is to say, the second course, which is served up when - -<span class="pagenum">[Pg 1062]</span> - -the main part of the supper is over, is called -μάττυαι by other tribes of Greece. And Menippus the Cynic, in -his book called Arcesilaus, writes thus:—"There was a drinking-party -formed by a certain number of revellers, and a Lacedæmonian woman -ordered the ματτύη to be served up; and immediately some -little partridges were brought in, and some roasted geese, and some -delicious cheesecakes."</p> - -<p>But such a course as this the Athenians used to call ἐπιδόρπισμα, -and the Dorians ἐπάϊκλον; but most of the Greeks called it τὰ ἐπίδειπνα -.</p> - -<p>And when all this discussion about the ματτύη was over, they -thought it time to depart; for it was already evening. And so we parted.</p> - -<div class="topspace1"></div> -<div class="footnotes"> -<blockquote> -<p class="footnote"><span class="smcap"><b>Footnotes.</b></span></p> - -<div class="footnote"> -<p><a name="Footnote_61" id="Footnote_61"></a><a href="#FNanchor_61"><span class="label">[61]</span></a> -Odyss. xxi. 293.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_62" id="Footnote_62"></a><a href="#FNanchor_62"><span class="label">[62]</span></a> -Diomea was a small village in Attica, where there was a celebrated -temple of Hercules, and where a festival was kept in his honour: -Aristophanes says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Ὅποθ' Ἡράκλεια τὰ 'ν Διομείοισ γίγνεται.—Ranæ, 651.</div> - </div> - </div> - </div> -</div> -</div> - -<div class="footnote"> -<p><a name="Footnote_63" id="Footnote_63"></a><a href="#FNanchor_63"><span class="label">[63]</span></a> -Because slaves (and the actors were usually slaves) had only names of -one, or at most two syllables, such as Davus, Geta, Dromo, Mus.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_64" id="Footnote_64"></a><a href="#FNanchor_64"><span class="label">[64]</span></a> -Τήνδε μοῦσαν, this Muse; τήνδ' ἐμοῦσαν, this woman vomiting.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_65" id="Footnote_65"></a><a href="#FNanchor_65"><span class="label">[65]</span></a> -The text here is corrupt and hopeless.—<i>Schweig.</i></p> -</div> - -<div class="footnote"> -<p><a name="Footnote_66" id="Footnote_66"></a><a href="#FNanchor_66"><span class="label">[66]</span></a> -This passage, again, is hopelessly corrupt. "Merum Augeæ -stabulum."—<i>Casaub.</i></p> -</div> - -<div class="footnote"> -<p><a name="Footnote_67" id="Footnote_67"></a><a href="#FNanchor_67"><span class="label">[67]</span></a> -There is no account of what this feast of Swings was. The Greek is -ἔωραι. Some have fancied it may have had some connexion with -the images of Bacchus (oscilla) hung up in the trees. See Virg. G. ii. -389.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_68" id="Footnote_68"></a><a href="#FNanchor_68"><span class="label">[68]</span></a> -There is probably some corruption in this passage: it is clearly -unintelligible as it stands.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_69" id="Footnote_69"></a><a href="#FNanchor_69"><span class="label">[69]</span></a> -Σκευοποιὸς, a maker of masks, etc. for the stage; μιμητὴς, an actor.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_70" id="Footnote_70"></a><a href="#FNanchor_70"><span class="label">[70]</span></a> -See Iliad, ix. 186.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Τὸν δ' εὗρον φρένα τερπόμενον φόρμιγγι λιγείῃ,</div> - <div class="verse">καλῇ, δαιδαλέῃ, ἐπὶ δ' ἀργύρεος ζύγος ἤεν</div> - <div class="verse">τὴν ἄρετ' ἐξ ἐνάρων πτόλιν Ἠετίωνος ὀλέσσας</div> - <div class="verse">Τῃ ὅγε θυμὸν ἔτερπεν, ἄειδε δ' ἄρα κλέα ἀνδρῶν.</div> - </div> - </div> - </div> -</div> - -<p>Which is translated by Pope:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Amused at ease the godlike man they found,</div> - <div class="verse">Pleased with the solemn harp's harmonious sound,</div> - <div class="verse">(The well-wrought harp from conquer'd Thebæ came,</div> - <div class="verse">Of polish'd silver was its costly frame.)</div> - <div class="verse">With this he soothes his angry soul, and sings</div> - <div class="verse">Th' immortal deeds of heroes and of kings.—Iliad, ix. 245.</div> - </div> - </div> - </div> -</div> -</div> - -<div class="footnote"> -<p><a name="Footnote_71" id="Footnote_71"></a><a href="#FNanchor_71"><span class="label">[71]</span></a> -Odyss. xvii. 262.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_72" id="Footnote_72"></a><a href="#FNanchor_72"><span class="label">[72]</span></a> -Iliad, i. 603.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_73" id="Footnote_73"></a><a href="#FNanchor_73"><span class="label">[73]</span></a> -This story is related by Herodotus, vi. 126.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_74" id="Footnote_74"></a><a href="#FNanchor_74"><span class="label">[74]</span></a> -See Herodotus, i. 55.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_75" id="Footnote_75"></a><a href="#FNanchor_75"><span class="label">[75]</span></a> -Κίνησις, motion.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_76" id="Footnote_76"></a><a href="#FNanchor_76"><span class="label">[76]</span></a> -From ὄσχη, a vine-branch with grapes on it, and φέρω, to bear.</p> - -</div> - -<div class="footnote"> -<p><a name="Footnote_77" id="Footnote_77"></a><a href="#FNanchor_77"><span class="label">[77]</span></a> -It is not known what part of the theatre this was.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_78" id="Footnote_78"></a><a href="#FNanchor_78"><span class="label">[78]</span></a> -Iliad, xxiii. 2.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_79" id="Footnote_79"></a><a href="#FNanchor_79"><span class="label">[79]</span></a> -Odyss. xii. 423.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_80" id="Footnote_80"></a><a href="#FNanchor_80"><span class="label">[80]</span></a> -"This passage perplexes me on two accounts; first of all because I have -not been able to find such a line in Homer; and secondly because I do -not see what is faulty or weak in it; and it cannot be because it is a -spondaic verse, for of that kind there are full six hundred in Homer. -The other line comes from Iliad, ii. 731."—<i>Schweigh.</i></p> -</div> - -<div class="footnote"> -<p><a name="Footnote_81" id="Footnote_81"></a><a href="#FNanchor_81"><span class="label">[81]</span></a> -Iliad, xii. 208.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_82" id="Footnote_82"></a><a href="#FNanchor_82"><span class="label">[82]</span></a> -There is a difficulty again here, for there is no such line found in -Homer; the line most like it is—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Καλὴ Καστιάνειρα, δέμας εἰκυῖα θεῆσι.—Iliad, viii. 305.</div> - </div> - </div> - </div> -</div> - -<p>In which, however, there is no incorrectness or defect at all.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_83" id="Footnote_83"></a><a href="#FNanchor_83"><span class="label">[83]</span></a> -Odyss. ix. 212.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_84" id="Footnote_84"></a><a href="#FNanchor_84"><span class="label">[84]</span></a> -Iliad, ix. 157.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_85" id="Footnote_85"></a><a href="#FNanchor_85"><span class="label">[85]</span></a> -Odyss. i. 237.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_86" id="Footnote_86"></a><a href="#FNanchor_86"><span class="label">[86]</span></a> -The Κάρνεια were a great national festival, -celebrated by the Spartans in honour of Apollo Carneius, under which -name he was worshipped in several places in Peloponnesus, especially -at Amyclæ, even before the return of the Heraclidæ. It was a warlike -festival, like the Attic Boedromia. The Carnea were celebrated also at -Cyrene, Messene, Sybaris, Sicyon, and other towns.—See Smith's Dict. -Ant. <i>in voc.</i></p> -</div> - -<div class="footnote"> -<p><a name="Footnote_87" id="Footnote_87"></a><a href="#FNanchor_87"><span class="label">[87]</span></a> -From κλέπτω, to steal,—to injure privily.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_88" id="Footnote_88"></a><a href="#FNanchor_88"><span class="label">[88]</span></a> -</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent10">καίτοι τί δεῖ</div> - <div class="verse">λύρας ἐπι τοῦτον, ποῦ 'στιν ἡ τοῖς ὀστράκοις</div> - <div class="verse">αὔτη κροτοῦσα; δεῦρο Μοῦσ' Εὐμιπίδου.—Ar. Ranæ, 1305.</div> - </div> - </div> - </div> -</div> -</div> - -<div class="footnote"> -<p><a name="Footnote_89" id="Footnote_89"></a><a href="#FNanchor_89"><span class="label">[89]</span></a> -The Greek word is χρώματα: "As a technical term -in Greek music, χρῶμα was a modification of the simplest -or diatonic music; but there were also χρώματα as further -modifications of all the three common kinds (diatonic, chromatic, -and enharmonic)." Liddell and Scott, <i>in voc.</i> Smith, Dict. Gr. and -Rom. Ant. v. <i>Music</i>, p. 625 <i>a</i>, calls them χρόαι, and says -there were six of them; one in the enharmonic genus, often called -simply ἁρμονία; two in the diatonic, 1st, διάτονον σίντονον, or simply διάτονον, -the same as the genus; 2d, διάτονον μαλακόν: and three in the chromatic, -1st,χρῶμα τονιαῖον, or simply χρῶμα, the same as the genus; 2d, χρῶμα ἡμιόλιον; 3d, χρῶμα μαλακόν. <i>V. loc.</i></p> -</div> - -<div class="footnote"> -<p><a name="Footnote_90" id="Footnote_90"></a><a href="#FNanchor_90"><span class="label">[90]</span></a> -The Saturnalia originally took place on the 19th of December; in the -time of Augustus, on the 17th, 18th, and 19th: but the merrymaking in -reality appears to have lasted seven days. Horace speaks of the licence -then permitted to the slaves:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent10">"Age, libertate Decembri,</div> - <div class="verse">Quando ita majores voluerunt, utere—narra."—Sat. ii. 7. 4.</div> - <div class="verse">—<i>Vide</i> Smith, Gr. Lat. Ant.</div> - </div> - </div> - </div> -</div> -</div> - -<div class="footnote"> -<p><a name="Footnote_91" id="Footnote_91"></a><a href="#FNanchor_91"><span class="label">[91]</span></a> -Pind. Ol. i. 80.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_92" id="Footnote_92"></a><a href="#FNanchor_92"><span class="label">[92]</span></a> -Ar. Vespæ, 1216.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_93" id="Footnote_93"></a><a href="#FNanchor_93"><span class="label">[93]</span></a> -Βίος ἀληλεσμένος, a civilised life, in which one uses ground -corn, and not raw fruits.—Liddell and Scott in voc. ἀλέω.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_94" id="Footnote_94"></a><a href="#FNanchor_94"><span class="label">[94]</span></a> -This was a Thebes in Asia, so called by Homer (Iliad, vi. 397), -as being at the foot of a mountain called Placia, or Placos.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_95" id="Footnote_95"></a><a href="#FNanchor_95"><span class="label">[95]</span></a> -The ἡμίνα was equal to a κοτύλη, and held about half a pint.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_96" id="Footnote_96"></a><a href="#FNanchor_96"><span class="label">[96]</span></a> -These are all names of different kinds of cheesecakes which cannot be -distinguished from one another in an English translation.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_97" id="Footnote_97"></a><a href="#FNanchor_97"><span class="label">[97]</span></a> -Eur. Cycl. 393.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_98" id="Footnote_98"></a><a href="#FNanchor_98"><span class="label">[98]</span></a> -This is the name given to the Peloponnesus by Homer,— -</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">ἐξ Ἀπίης γαίης—II. iii. 49,—</div> - </div> - </div> - </div> -</div> - -<p>where Damm says the name is derived from some ancient king named Apis; -but he adds that the name Ἀπία is also used merely as meaning -distant (γῆν ἀπὸ ἀφεστῶσαν καὶ ἀλλοδάπην), as is plain from -what Ulysses says of himself to the Phæacians— -</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">καὶ γὰρ ἔγω ξεῖνος ταλαπείριος ἔνθαδ' ἱκάνω</div> - <div class="verse">τηλόθεν ἐξ ἀπίης γαίης.—Odyss. vii. 25.</div> - </div> - </div> - </div> -</div> -</div> - -<div class="footnote"> -<p><a name="Footnote_99" id="Footnote_99"></a><a href="#FNanchor_99"><span class="label">[99]</span></a> -This fragment is full of corruptions. I have adopted the reading and -interpretation of Casaubon.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_100" id="Footnote_100"></a><a href="#FNanchor_100"><span class="label">[100]</span></a> -There is probably some corruption here.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_101" id="Footnote_101"></a><a href="#FNanchor_101"><span class="label">[101]</span></a> -There is probably some great corruption here; for Posidonius was a -contemporary of Cicero.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_102" id="Footnote_102"></a><a href="#FNanchor_102"><span class="label">[102]</span></a> -There is a dispute whether this word ought to be written Tromilican or -Stromilican. The city of Tromilea is mentioned nowhere else.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_103" id="Footnote_103"></a><a href="#FNanchor_103"><span class="label">[103]</span></a> -Eur. Cycl. 136.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_104" id="Footnote_104"></a><a href="#FNanchor_104"><span class="label">[104]</span></a> -Homer, Iliad, iii. 292.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_105" id="Footnote_105"></a><a href="#FNanchor_105"><span class="label">[105]</span></a> -Homer, Iliad, iii, 116.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_106" id="Footnote_106"></a><a href="#FNanchor_106"><span class="label">[106]</span></a> -Homer, Iliad, xix. 250.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_107" id="Footnote_107"></a><a href="#FNanchor_107"><span class="label">[107]</span></a> -Who these seven first-class authors were, whether tragedians or comic -poets, or both, or whether there was one selection of tragic and -another of comic poets, each classed as a sort of "Pleias Ptolemæi -Philadelphi ætate nobilitata," is quite uncertain.</p> - -</div> - -<div class="footnote"> -<p><a name="Footnote_108" id="Footnote_108"></a><a href="#FNanchor_108"><span class="label">[108]</span></a> -This passage is abandoned as corrupt by Schweighauser.</p> -</div> -</blockquote> -</div> -<div class="topspace1"></div> -<hr class="chap" /> - -<h2 class="nobreak"><a name="BOOK_XV" id="BOOK_XV"></a>BOOK XV.</h2> - -<p>1.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse"><span class="smcap">E'en</span> should the Phrygian God enrich my tongue</div> - <div class="verse">With honey'd eloquence, such as erst did fall</div> - <div class="verse">From Nestor's or Antenor's lips,<a name="FNanchor_109" id="FNanchor_109"></a><a href="#Footnote_109" class="fnanchor">[109]</a></div> - </div> - </div> - </div> -</div> - -<p>as the all-accomplished Euripides says, my good Timocrates—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I never should be able</div> - </div> - </div> - </div> -</div> - -<p>to recapitulate to you the numerous things which were said in those -most admirable banquets, on account of the varied nature of the topics -introduced, and the novel mode in which they were continually treated. -For there were frequent discussions about the order in which the dishes -were served up, and about the things which are done after the chief -part of the supper is over, such as I can hardly recollect; and some -one of the guests quoted the following iambics from The Lacedæmonians -of Plato—</p> - -<div class="sidenote-left">THE COTTABUS.</div> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Now nearly all the men have done their supper;</div> - <div class="verse">'Tis well.—Why don't you run and clear the tables?</div> - <div class="verse">But I will go and straight some water get</div> - <div class="verse">For the guests' hands; and have the floor well swept;</div> - <div class="verse">And then, when I have offer'd due libations,</div> - <div class="verse">I'll introduce the cottabus. This girl</div> - <div class="verse">Ought now to have her flutes all well prepared,</div> - <div class="verse">Ready to play them. Quick now, slave, and bring</div> - <div class="verse">Egyptian ointment, extract of lilies too,</div> - -<span class="pagenum">[Pg 1063]</span> - - <div class="verse">And sprinkle it around; and I myself</div> - <div class="verse">Will bring a garland to each guest, and give it;</div> - <div class="verse">Let some one mix the wine.—Lo! now it's mix'd</div> - <div class="verse">Put in the frankincense, and say aloud,</div> - <div class="verse">"Now the libation is perform'd."<a name="FNanchor_110" id="FNanchor_110"></a><a href="#Footnote_110" class="fnanchor">[110]</a></div> - <div class="verse">The guests</div> - <div class="verse">Have deeply drunk already; and the scolium</div> - <div class="verse">Is sung; the cottabus, that merry sport,</div> - <div class="verse">Is taken out of doors: a female slave</div> - <div class="verse">Plays on the flute a cheerful strain, well pleasing</div> - <div class="verse">To the delighted guests; another strikes</div> - <div class="verse">The clear triangle, and, with well-tuned voice,</div> - <div class="verse">Accompanies it with an Ionian song.</div> - </div> - </div> - </div> -</div> - -<p>2. And after this quotation there arose, I think, a discussion -about the cottabus and cottabus-players. Now by the term -ἀποκοτταβίζοντες, one of the physicians who were present thought those -people were meant, who, after the bath, for the sake of purging their -stomach, drink a full draught of wine and then throw it up again; and -he said that this was not an ancient custom, and that he was not aware -of any ancient author who had alluded to this mode of purging. On which -account Erasistratus of Julia, in his treatise on Universal Medicine, -reproves those who act in this way, pointing out that it is a practice -very injurious to the eyes, and having a very astringent effect on the -stomach. And Ulpian addressed him thus—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Arise, Machaon, great Charoneus calls.<a name="FNanchor_111" id="FNanchor_111"></a><a href="#Footnote_111" class="fnanchor">[111]</a></div> - </div> - </div> - </div> -</div> - -<p>For it was wittily said by one of our companions, that if there were -no physicians there would be nothing more stupid than grammarians. -For who is there of us who does not know that this kind of -ἀποκοτταβισμὸς was not that of the ancients? unless you think that the -cottabus-players of Ameipsias vomited. Since, then, you are ignorant -of what this is which is the subject of our present discussion, learn -from me, in the first place, that the cottabus is a sport of Sicilian -invention, the Sicilians having been the original contrivers of it, as -Critias the son of Callæschrus tells us in his Elegies, where he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The cottabus comes from Sicilian lands,</div> - <div class="verse indent2">And a glorious invention I think it,</div> - <div class="verse">Where we put up a target to shoot at with drops</div> - <div class="verse indent2">From our wine-cup whenever we drink it.</div> - </div> - </div> - </div> -</div> - -<p>And Dicæarchus the Messenian, the pupil of Aristotle, in his - -<span class="pagenum">[Pg 1064]</span> - -treatise on Alcæus, says that the word λατάγη is also a -Sicilian noun. But λατάγη means the drops which are left in -the bottom after the cup is drained, and which the players used to -throw with inverted hand into the κοτταβεῖον. But Clitarchus, -in his treatise on Words, says that the Thessalians and Rhodians both -call the κότταβος itself, or splash made by the cups, λατάγη.</p> - -<p>3. The prize also which was proposed for those who gained the victory -in drinking was called κότταβος, as Euripides shows us in his -Œneus, where he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And then with many a dart of Bacchus' juice,</div> - <div class="verse">They struck the old man's head. And I was set</div> - <div class="verse">To crown the victor with deserved reward,</div> - <div class="verse">And give the cottabus to such.</div> - </div> - </div> - </div> -</div> - -<p>The vessel, too, into which they threw the drops was also called -κότταβος, as Cratinus shows in his Nemesis. But Plato the -comic poet, in his Jupiter Ill-treated, makes out that the cottabus was -a sort of drunken game, in which those who were defeated yielded up -their tools<a name="FNanchor_112" id="FNanchor_112"></a><a href="#Footnote_112" class="fnanchor">[112]</a> to the victor. And these are his words—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> I wish you all to play at cottabus</div> - <div class="verse indent-3">While I am here preparing you your supper.</div> - <div class="verse indent-3">* -* -* -* -* -* -*</div> - <div class="verse indent-3">Bring, too, some balls to play with, quick,—some balls,</div> - <div class="verse indent-3">And draw some water, and bring round some cups.</div> - <div class="verse indent-4"><i>B.</i> Now let us play for kisses.<a name="FNanchor_113" id="FNanchor_113"></a><a href="#Footnote_113" class="fnanchor">[113]</a></div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 10em;"> No; such games</span></div> - <div class="verse indent-3">I never suffer . . . .</div> - <div class="verse indent-3">I challenge you all to play the cottabus,</div> - <div class="verse indent-3">And for the prizes, here are these new slippers</div> - <div class="verse indent-3">Which she doth wear, and this your cotylus.</div> - <div class="verse indent-4"><i>B.</i> A mighty game! This is a greater contest</div> - <div class="verse indent-3">Than e'en the Isthmian festival can furnish.</div> - </div> - </div> - </div> -</div> - -<p>4. There was a kind of cottabus also which they used to call κάτακτος, that is, when lamps are lifted up and then let down again. -Eubulus, in his Bellerophon, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Who now will take hold of my leg below?</div> - <div class="verse">For I am lifted up like a κοτταβεῖον.</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">THE COTTABUS.</div> - -<p>And Antiphanes, in his Birthday of Venus, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> This now is what I mean; don't you perceive</div> - <div class="verse indent-3">This lamp's the cottabus: attend awhile;</div> - <div class="verse indent-3">The eggs, and sweetmeats, and confectionery</div> - <div class="verse indent-3">Are the prize of victory.</div> - -<div class="pagenum">[Pg 1065]</div> - - <div class="verse indent-4"><i>B.</i><span style="margin-left: 9.5em;"> Sure you will play</span></div> - <div class="verse indent-3">For a most laughable prize. How shall you do?</div> - <div class="verse indent-4"><i>A.</i> I then will show you how: whoever throws</div> - <div class="verse indent-3">The cottabus direct against the scale (πλάστιγξ),</div> - <div class="verse indent-3">So as to make it fall——</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 10em;"> What scale? Do you</span></div> - <div class="verse indent-3">Mean this small dish which here is placed above?</div> - <div class="verse indent-4"><i>A.</i> That is the scale—he is the conqueror.</div> - <div class="verse indent-4"><i>B.</i> How shall a man know this?</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 11em;"> Why, if he throw</span></div> - <div class="verse indent-3">So as to reach it barely, it will fall</div> - <div class="verse indent-3">Upon the manes,<a name="FNanchor_114" id="FNanchor_114"></a><a href="#Footnote_114" class="fnanchor">[114]</a></div> - <div class="verse indent-3">and there'll be great noise.</div> - <div class="verse indent-4"><i>B.</i> Does manes, then, watch o'er the cottabus,</div> - <div class="verse indent-3">As if he were a slave?</div> - </div> - </div> - </div> -</div> - -<p>And in a subsequent passage he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>B.</i> Just take the cup and show me how 'tis done.</div> - <div class="verse indent-4"><i>A.</i> Now bend your fingers like a flute-player,</div> - <div class="verse indent-3">Pour in a little wine, and not too much,</div> - <div class="verse indent-3">Then throw it.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 5.5em;"> How?</span></div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 7.5em;"> Look here; throw it like this.</span></div> - <div class="verse indent-4"><i>B.</i> O mighty Neptune, what a height he throws it!</div> - <div class="verse indent-4"><i>A.</i> Now do the same.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 7em;"> Not even with a sling</span></div> - <div class="verse indent-3">Could I throw such a distance.</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 11.5em;"> Well, but learn.</span></div> - </div> - </div> - </div> -</div> - -<p>5. For a man must curve his hand excessively before he can throw the -cottabus elegantly, as Dicæarchus says; and Plato intimates as much in -his Jupiter Ill-treated, where some one calls out to Hercules not to -hold his hand too stiff, when he is going to play the cottabus. They -also called the very act of throwing the cottabus ἀπ' ἀγκύλης, -because they curved (ἀπαγκυλόω) the right hand in throwing it. -Though some say that ἀγκύλη, in this phrase, means a kind of -cup. And Bacchylides, in his Love Poems, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And when she throws ἀπ' ἀγκύλης,</div> - <div class="verse">Displaying to the youths her snow-white arm.</div> - </div> - </div> - </div> -</div> - -<p>And Æschylus, in his Bone Gatherers, speaks of -ἀγκυλητοὶ κότταβοι, saying—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Eurymachus, and no one else, did heap</div> - <div class="verse">No slighter insults, undeserved, upon me:</div> - <div class="verse">For my head always was his mark at which</div> - <div class="verse">To throw his cottabus . . . . <a name="FNanchor_115" id="FNanchor_115"></a><a href="#Footnote_115" class="fnanchor">[115]</a></div> - </div> - </div> - </div> -</div> - -<p>Now, that he who succeeded in throwing the cottabus properly received -a prize, Antiphanes has shown us in a passage already quoted. And -the prize consisted of eggs, sweetmeats, and confectionery. And - -<span class="pagenum">[Pg 1066]</span> - -Cephisodorus, in his Trophonius, and Callias or Diocles, in the -Cyclopes, (whichever of the two is the author,) and Eupolis, and -Hermippus, in his Iambics, prove the same thing.</p> - -<p>Now what is called the κατακτὸς cottabus was something of this -kind. There is a high lamp, having on it what is called the Manes, on -which the dish, when thrown down, ought to fall; and from thence it -falls into the platter which lies below, and which is struck by the -cottabus. And there was room for very great dexterity in throwing the -cottabus. And Nicochares speaks of the Manes in his Lacedæmonians.</p> - -<p>6. There is also another way of playing this game with a platter. This -platter is filled with water, and in it there are floating some empty -saucers, at which the players throw their drops out of their cups, -and endeavour to sink them. And he who has succeeded in sinking the -greatest number gains the victory. Ameipsias, in his play entitled The -Men playing at the Cottabus or Mania, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Bring here the cruets and the cups at once,</div> - <div class="verse">The foot-pan, too, but first pour in some water.</div> - </div> - </div> - </div> -</div> - -<p>And Cratinus, in his Nemesis, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Now in the cottabus I challenge you,</div> - <div class="verse">(As is my country's mode,) to aim your blows</div> - <div class="verse">At the empty cruets; and he who sinks the most</div> - <div class="verse">Shall, in my judgment, bear the palm of victory.</div> - </div> - </div> - </div> -</div> - -<p>And Aristophanes, in his Feasters, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I mean to erect a brazen figure,</div> - <div class="verse">That is, a cottabeum, and myrtle-berries.</div> - </div> - </div> - </div> -</div> - -<p>And Hermippus, in his Fates, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Now soft cloaks are thrown away,</div> - <div class="verse">Every one clasps on his breastplate,</div> - <div class="verse">And binds his greaves around his legs,</div> - <div class="verse">No one for snow-white slippers cares;</div> - <div class="verse">Now you may see the cottabus staff</div> - <div class="verse">Thrown carelessly among the chaff;</div> - <div class="verse">The manes hears no falling drops;</div> - <div class="verse">And you the πλάστιγξ sad may see</div> - <div class="verse">Thrown on the dunghill at the garden door.</div> - </div> - </div> - </div> -</div> - -<p>And Achæus, in his Linus, speaking of the Satyrs, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Throwing, and dropping, breaking, too, and naming (λέγοντες),</div> - <div class="verse">O Hercules, the well-thrown drop of wine!</div> - </div> - </div> - </div> -</div> - -<p>And the poet uses λέγοντες here, because they used to utter -the names of their sweethearts as they threw the cottabi on the -saucers. On which account Sophocles, in his Inachus, called the drops -which were thrown, sacred to Venus—</p> - -<p><span class="pagenum">[Pg 1067]</span></p> - -<div class="sidenote-left">THE COTTABUS.</div> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The golden-colour'd drop of Venus</div> - <div class="verse">Descends on all the houses.</div> - </div> - </div> - </div> -</div> - -<p>And Euripides, in his Pleisthenes, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And the loud noise o' the frequent cottabus</div> - <div class="verse">Awakens melodies akin to Venus</div> - <div class="verse">In every house.</div> - </div> - </div> - </div> -</div> - -<p>And Callimachus says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Many hard drinkers, lovers of Acontius,</div> - <div class="verse">Throw on the ground the wine-drops (λατάγας) from their cups.</div> - </div> - </div> - </div> -</div> - -<p>7. There was also another kind of way of playing at the cottabus, in -the feasts which lasted all night, which is mentioned by Callippus in -his Festival lasting all Night, where he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And he who keeps awake all night shall have</div> - <div class="verse">A cheesecake for his prize of victory,</div> - <div class="verse">And kiss whoe'er he pleases of the girls</div> - <div class="verse">Who are at hand.</div> - </div> - </div> - </div> -</div> - -<p>There were also sweetmeats at these nocturnal festivals, in which -the men continued awake an extraordinary time dancing. And these -sweetmeats used to be called at that time χαρίσιοι, from the -joy (χαρὰ) of those who received them. And Eubulus, in his -Ancylion, mentions them, speaking as follows—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">For he has long been cooking prizes for</div> - <div class="verse">The victors in the cottabus.</div> - </div> - </div> - </div> -</div> - -<p>And presently afterwards he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I then sprang out to cook the χαρίσιος.</div> - </div> - </div> - </div> -</div> - -<p>But that kisses were also given as the prize Eubulus tells us in a -subsequent passage—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Come now, ye women, come and dance all night,</div> - <div class="verse">This is the tenth day since my son was born;</div> - <div class="verse">And I will give three fillets for the prize,</div> - <div class="verse">And five fine apples, and nine kisses too.</div> - </div> - </div> - </div> -</div> - -<p>But that the cottabus was a sport to which the Sicilians were greatly -addicted, is plain from the fact that they had rooms built adapted -to the game; which Dicæarchus, in his treatise on Alcæus, states to -have been the case. So that it was not without reason that Callimachus -affixed the epithet of Sicilian to λάταξ. And Dionysius, who -was surnamed the Brazen, mentions both the λάταγες and the -κότταβοι in his Elegies, where he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Here we, unhappy in our loves, establish</div> - <div class="verse">This third addition to the games of Bacchus,</div> - -<span class="pagenum">[Pg 1068]</span> - - <div class="verse">That the glad cottabus shall now be play'd</div> - <div class="verse">In honour of you, a most noble quintain—</div> - <div class="verse">All you who here are present twine your hands,</div> - <div class="verse">Holding the ball-shaped portion of your cups,</div> - <div class="verse">And, ere you let it go, let your eyes scan</div> - <div class="verse">The heaven that bends above you; watching well</div> - <div class="verse">How great a space your λάταγες may cover.</div> - </div> - </div> - </div> -</div> - -<p>8. After this, Ulpian demanded a larger goblet to drink out of, quoting -these lines out of the same collection of Elegies—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Pouring forth hymns to you and me propitious,</div> - <div class="verse">Let us now send your ancient friend from far,</div> - <div class="verse">With the swift rowing of our tongues and praises,</div> - <div class="verse">To lofty glory while this banquet lasts;</div> - <div class="verse">And the quick genius of Phæacian eloquence</div> - <div class="verse">Commands the Muses' crew to man the benches.</div> - </div> - </div> - </div> -</div> - -<p>For let us be guided by the younger Cratinus, who says in his Omphale—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">It suits a happy man to stay at home</div> - <div class="verse">And drink, let others wars and labours love.</div> - </div> - </div> - </div> -</div> - -<p>In answer to whom Cynulcus, who was always ready for a tilt at the -Syrian, and who never let the quarrel drop which he had against him, -now that there was a sort of tumult in the party, said—What is this -chorus of Syrbenians?<a name="FNanchor_116" id="FNanchor_116"></a><a href="#Footnote_116" class="fnanchor">[116]</a> -And I myself also recollect some lines of this poetry, which I will -quote, that Ulpian may not give himself airs as being the only one who -was able to extract anything about the cottabus out of those old stores -of the Homeridæ—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Come now and hear this my auspicious message,</div> - <div class="verse">And end the quarrels which your cups engender;</div> - <div class="verse">Turn your attention to these words of mine,</div> - <div class="verse">And learn these lessons....</div> - </div> - </div> - </div> -</div> - -<p>which have a clear reference to the present discussion. For I see the -servants now bringing us garlands and perfumes. Why now are those who -are crowned said to be in love when their crowns are broken? For when -I was a boy, and when I used to read the Epigrams of Callimachus, in -which this is one of the topics dilated on, I was anxious to understand -this point. For the poet of Cyrene says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And all the roses, when the leaves fell off</div> - <div class="verse">From the man's garlands, on the ground were thrown.</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">GARLANDS.</div> - -<p>So now it is your business, you most accomplished man, to -explain this difficulty which has occupied me these thousand - -<span class="pagenum">[Pg 1069]</span> - -years, O Democritus, and to tell me why lovers crown the doors of their -mistresses.</p> - -<p>9. And Democritus replied—But that I may quote some of the verses -of this Brazen poet and orator Dionysius, (and he was called -Brazen because he advised the Athenians to adopt a brazen coinage; -and Callimachus mentions the oration in his list of Oratorical -Performances,) I myself will cite some lines out of his Elegies. And do -you, O Theodorus, for this is your proper name—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Receive these first-fruits of my poetry,</div> - <div class="verse">Given you as a pledge; and as an omen</div> - <div class="verse">Of happy fortune I send first to you</div> - <div class="verse">This offering of the Graces, deeply studied,—</div> - <div class="verse">Take it, requiting me with tuneful verse,</div> - <div class="verse">Fit ornament of feasts, and emblem of your happiness.</div> - </div> - </div> - </div> -</div> - -<p>You ask, then, why, if the garlands of men who have been crowned are -pulled to pieces, they are said to be in love. "Is it, since love takes -away the strict regularity of manners in the case of lovers, that on -this account they think the loss of a conspicuous ornament, a sort -of beacon (as Clearchus says, in the first book of his Art of Love) -and signal, that they to whom this has happened have lost the strict -decorum of their manners? Or do men interpret this circumstance also by -divination, as they do many other things? For the ornament of a crown, -as there is nothing lasting in it, is a sort of emblem of a passion -which does not endure, but assumes a specious appearance for a while: -and such a passion is love. For no people are more careful to study -appearance than those who are in love. Unless, perhaps, nature, as a -sort of god, administering everything with justice and equity, thinks -that lovers ought not to be crowned till they have subdued their love; -that is to say, till, having prevailed upon the object of their love, -they are released from their desire. And accordingly, the loss of their -crown we make the token of their being still occupied in the fields of -love. Or perhaps Love himself, not permitting any one to be crowned in -opposition to, or to be proclaimed as victor over himself, takes their -crowns from these men, and gives the perception of this to others, -indicating that these men are subdued by him: on which account all -the rest say that these men are in love. Or is it because that cannot -be loosed which has never been bound, but love is the chain of some - -<span class="pagenum">[Pg 1070]</span> - -who wear crowns, (for no one else who is bound is more anxious about -being crowned than a lover,) that men consider that the loosing of the -garland is a sign of love, and therefore say that these men are in -love? Or is it because very often lovers, when they have been crowned, -often out of agitation as it should seem, allow their crowns to fall to -pieces, and so we argue backwards, and attribute this passion to all -whom we see in this predicament; thinking that their crown never would -have come to pieces, if they had not been in love? Or is it because -these loosings happen only in the case of men bound or men in love; and -so, men thinking that the loosing of the garland is the loosing also -of those who are bound, consider that such men are in love? For those -in love are bound, unless you would rather say that, because those who -are in love are crowned with love, therefore their crown is not of a -lasting kind; for it is difficult to put a small and ordinary kind of -crown on a large and divine one. Men also crown the doors of the houses -of the objects of their love, either with a view to do them honour, as -they adorn with crowns the vestibule of some god to do him honour: or -perhaps the offering of the crowns is made, not to the beloved objects, -but to the god Love. For thinking the beloved object the statue, as -it were, of Love, and his house the temple of Love, they, under this -idea, adorn with crowns the vestibules of those whom they love. And for -the same reason some people even sacrifice at the doors of those whom -they love. Or shall we rather say that people who fancy that they are -deprived, or who really have been deprived of the ornament of their -soul, consecrate to those who have deprived them of it, the ornament -also of their body, being bewildered by their passion, and despoiling -themselves in order to do so? And every one who is in love does this -when the object of his love is present, but when he is not present, -then he makes this offering in the public roads. On which account -Lycophronides has represented that goatherd in love, as saying—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I consecrate this rose to you,</div> - <div class="verse indent2">A beautiful idea;</div> - <div class="verse">This cap, and eke these sandals too,</div> - <div class="verse indent2">And this good hunting-spear:</div> - <div class="verse">For now my mind is gone astray,</div> - <div class="verse">Wandering another way,</div> - <div class="verse">Towards that girl of lovely face,</div> - <div class="verse">Favourite of ev'ry Grace."</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1071]</span></p> - -<div class="sidenote-left">GARLANDS.</div> - -<p>10. Moreover, that most divine writer Plato, in the seventh book of his -Laws, proposes a problem having reference to crowns, which it is worth -while to solve; and these are the words of the philosopher:—"Let there -be distributions of apples and crowns to a greater and a lesser number -of people, in such a way that the numbers shall always be equal." These -are the words of Plato. But what he means is something of this sort. He -wishes to find one number of such a nature that, if divided among all -who come in to the very last, it shall give an equal number of apples -or crowns to every one. I say, then, that the number sixty will fulfil -these conditions of equality in the case of six fellow-feasters; for I -am aware that at the beginning we said that a supper party ought not -to consist of more than five. But we are as numerous as the sand of -the sea. Accordingly the number sixty, when the party is completed to -the number of six guests, will begin to be divided in this manner. The -first man came into the banqueting-room, and received sixty garlands. -He gives to the second who comes in half of them; and then each of -them have thirty. Then when a third comes in they divide the whole -sixty, so that each of them may have twenty. Again, they divide them -again in like manner at the entrance of a fourth guest, so that each -has fifteen; and when a fifth comes in they all have twelve a-piece. -And when the sixth guest arrives, they divide them again, and each -individual has ten. And in this way the equal division of the garlands -is accomplished.</p> - -<p>11. When Democritus had said this, Ulpian, looking towards Cynulcus, -said—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">To what a great philosopher has Fate</div> - <div class="verse">Now join'd me here!</div> - </div> - </div> - </div> -</div> - -<p>As Theognetus the comic poet says, in his Apparition,—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">You wretched man, you've learnt left-handed letters,</div> - <div class="verse">Your reading has perverted your whole life;</div> - <div class="verse">Philosophising thus with earth and heaven,</div> - <div class="verse">Though neither care a bit for all your speeches.</div> - </div> - </div> - </div> -</div> - -<p>For where was it that you got that idea of the Chorus of the -Syrbenians? What author worth speaking of mentions that musical chorus? -And he replied:—My good friend, I will not teach you, unless I first -receive adequate pay from you; for I do not read to pick out all the -thorns out of my books as you do, but I select only what is most useful -and best worth hearing. - -<span class="pagenum">[Pg 1072]</span> - -And at this Ulpian got indignant, and roared -out these lines out of the Suspicion of Alexis—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">These things are shameful, e'en to the Triballi;</div> - <div class="verse">Where they do say a man who sacrifices,</div> - <div class="verse">Displays the feast to the invited guests,</div> - <div class="verse">And then next day, when they are hungry all,</div> - <div class="verse">Sells them what he'd invited them to see.</div> - </div> - </div> - </div> -</div> - -<p>And the same iambics occur in the Sleep of Antiphanes. And Cynulcus -said:—Since there have already been discussions about garlands, tell -us, my good Ulpian, what is the meaning of the expression, "The garland -of Naucratis," in the beautiful poet Anacreon. For that sweet minstrel -says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And each man three garlands had:</div> - <div class="verse">Two of roses fairly twined,</div> - <div class="verse">And the third a Naucratite.</div> - </div> - </div> - </div> -</div> - -<p>And why also does the same poet represent some people as crowned with -osiers? for in the second book of his Odes, he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But now full twice five months are gone</div> - <div class="verse">Since kind Megisthes wore a crown</div> - <div class="verse">Of pliant osier, drinking wine</div> - <div class="verse">Whose colour did like rubies shine.</div> - </div> - </div> - </div> -</div> - -<p>For to suppose that these crowns were really made of osiers is absurd, -for the osier is fit only for plaiting and binding. So now tell us -about these things, my friend, for they are worth understanding -correctly, and do not keep us quibbling about words.</p> - -<div class="sidenote-left">GARLANDS.</div> - -<p>12. But as he made no reply, and pretended to be considering the -matter, Democritus said:—Aristarchus the grammarian, my friend, when -interpreting this passage, said that the ancients used to wear crowns -of willow. But Tenarus says that the willow or osier is the rustics' -crown. And other interpreters have said many irrelevant things on the -subject. But I, having met with a book of Menodotus of Samos, which -is entitled, A Record of the things worth noting at Samos, found -there what I was looking for; for he says that "Admete, the wife of -Eurystheus, after she had fled from Argos, came to Samos, and there, -when a vision of Juno had appeared to her, she wishing to give the -goddess a reward because she had arrived in Samos from her own home -in safety, undertook the care of the temple, which exists even to -this day, and which had been -originally built by the Leleges and the Nymphs. But the Argives hearing - -<span class="pagenum">[Pg 1073]</span> - -of this, and being indignant at it, persuaded the Tyrrhenians by a -promise of money, to employ piratical force and to carry off the -statue,—the Argives believing that if this were done Admete -would be treated with every possible severity by the inhabitants of -Samos. Accordingly the Tyrrhenians came to the port of Juno, and having -disembarked, immediately applied themselves to the performance of their -undertaking. And as the temple was at that time without any doors, they -quickly carried off the statue, and bore it down to the seaside, and -put it on board their vessel. And when they had loosed their cables -and weighed anchor, they rowed as fast as they could, but were unable -to make any progress. And then, thinking that this was owing to divine -interposition, they took the statue out of the ship again and put it -on the shore; and having made some sacrificial cakes, and offered -them to it, they departed in great fear. But when, the first thing in -the morning, Admete gave notice that the statue had disappeared, and -a search was made for it, those who were seeking it found it on the -shore. And they, like Carian barbarians, as they were, thinking that -the statue had run away of its own accord, bound it to a fence made of -osiers, and took all the longest branches on each side and twined them -round the body of the statue, so as to envelop it all round. But Admete -released the statue from these bonds, and purified it, and placed it -again on its pedestal, as it had stood before. And on this account once -every year, since that time, the statue is carried down to the shore -and hidden, and cakes are offered to it: and the festival is called -Τονεὺς, because it happened that the statue was bound tightly -(συντόνως) by those who made the first search for it.</p> - -<p>13. "But they relate that about that time the Carians, being -overwhelmed with superstitious fears, came to the oracle of the god -at Hybla, and consulted him with reference to these occurrences; and -that Apollo told them that they must give a voluntary satisfaction to -the god of their own accord, to escape a more serious calamity,—such -as in former times Jupiter had inflicted upon Prometheus, because of -his theft of the fire, after he had released him from a most terrible -captivity. And as he was inclined to give a satisfaction which should -not cause him severe pain, this was what the god imposed upon him. - -<span class="pagenum">[Pg 1074]</span> - -And from this circumstance the use of this kind of crown which had -been shown to Prometheus got common among the rest of mankind who had -been benefited by him by his gift of fire: on which account the god -enjoined the Carians also to adopt a similar custom,—to use osiers -as a garland, and bind their heads with the branches with which -they themselves had bound the goddess. And he ordered them also to -abandon the use of every other kind of garland except that made of the -bay-tree: and that tree he said he gave as a gift to those alone who -are employed in the service of the goddess. And he told them that, -if they obeyed the injunctions given them by the oracle, and if in -their banquets they paid the goddess the satisfaction to which she -was entitled, they should be protected from injury: on which account -the Carians, wishing to obey the commands laid on them by the oracle, -abolished the use of those garlands which they had previously been -accustomed to wear, but permitted all those who were employed in the -service of the goddess still to wear the garland of bay-tree, which -remains in use even to this day.</p> - -<p>14. "Nicænetus also, the epic poet, appears to make some allusion to -the fashion of wearing garlands of osier in his Epigrams. And this -poet was a native of Samos, and a man who in numberless passages shows -his fondness for mentioning points connected with the history of his -country. And these are his words:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I am not oft, O Philotherus, fond</div> - <div class="verse">Of feasting in the city, but prefer</div> - <div class="verse">The country, where the open breeze of zephyr</div> - <div class="verse">Freshens my heart; a simple bed</div> - <div class="verse">Beneath my body is enough for me,</div> - <div class="verse">Made of the branches of the native willow (πρόμαλος),</div> - <div class="verse">And osier (λύγος), ancient garland of the Carians,—</div> - <div class="verse">But let good wine be brought, and the sweet lyre,</div> - <div class="verse">Chief ornament of the Pierian sisters,</div> - <div class="verse">That we may drink our fill, and sing the praise</div> - <div class="verse">Of the all-glorious bride of mighty Jove,</div> - <div class="verse">The great protecting queen of this our isle.</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">GARLANDS.</div> - -<p>But in the selines Nicænetus speaks ambiguously, for it is not quite -plain whether he means that the osier is to make his bed or his -garland; though afterwards, when he calls it the ancient garland of the -Carians, he alludes clearly enough to what we are now discussing. And -this use of osiers to - -<span class="pagenum">[Pg 1075]</span> - -make into garlands, lasted in that island down to the time of -Polycrates, as we may conjecture. At all events Anacreon says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But now full twice five months are gone</div> - <div class="verse">Since kind Megisthes wore a crown</div> - <div class="verse">Of pliant osier, drinking wine</div> - <div class="verse">Whose colour did like rubies shine."</div> - </div> - </div> - </div> -</div> - -<p>15. And the Gods know that I first found all this out in the beautiful -city of Alexandria, having got possession of the treatise of Menodotus, -in which I showed to many people the passage in Anacreon which is the -subject of discussion. But Hephæstion, who is always charging every one -else with thefts, took this solution of mine, and claimed it as his -own, and published an essay, to which he gave this title, "Concerning -the Osier Garland mentioned by Anacreon." And a copy of this essay we -lately found at Rome in the possession of the antiquary Demetrius. -And this compiler Hephæstion behaved in the same way to our excellent -friend Adrantus. For after he had published a treatise in five books, -Concerning those Matters in Theophrastus in his books on Manners, -which are open to any Dispute, either as to their Facts, or the Style -in which they are mentioned; and had added a sixth book Concerning -the Disputable Points in the Nicomachean Ethics of Aristotle; and in -these books had entered into a long dissertation on the mention of -Plexippus by Antipho the tragic poet, and had also said a good deal -about Antipho himself; Hephæstion, I say, appropriated all these books -to himself, and wrote another book, Concerning the Mention of Antipho -in the Memorabilia of Xenophon, not having added a single discovery or -original observation of his own, any more than he had in the discussion -on the Osier Garland. For the only thing he said that was new, was that -Phylarchus, in the seventh book of his Histories, mentioned this story -about the osier, and knew nothing of the passage of Nicænetus, nor of -that of Anacreon; and he showed that he differed in some respects from -the account that had been given by Menodotus.</p> - -<p>But one may explain this fact of the osier garlands more simply, by -saying that Megisthes wore a garland of osier because there was a -great quantity of those trees in the place where he was feasting; and -therefore he used it to bind his temples. For the Lacedæmonians at the - -<span class="pagenum">[Pg 1076]</span> - -festival of the Promachia, wear garlands of reeds, as Sosibius tells -us in his treatise on the Sacrificial Festivals at Lacedæmon, where -he writes thus: "On this festival the natives of the country all wear -garlands of reeds, or tiaras, but the boys who have been brought up in -the public school follow without any garland at all."</p> - -<p>16. But Aristotle, in the second book of his treatise on Love Affairs, -and Ariston the Peripatetic, who was a native of Ceos, in the second -book of his Amatory Resemblances, say that "The ancients, on account of -the headaches which were produced by their wine-drinking, adopted the -practice of wearing garlands made of anything which came to hand, as -the binding the head tight appeared to be of service to them. But men -in later times added also some ornaments to their temples, which had a -kind of reference to their employment of drinking, and so they invented -garlands in the present fashion. But it is more reasonable to suppose -that it was because the head is the seat of all sensation that men -wore crowns upon it, than that they did so because it was desirable to -have their temples shaded and bound as a remedy against the headaches -produced by wine."</p> - -<p>They also wore garlands over their foreheads, as the sweet Anacreon -says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And placing on our brows fresh parsley crowns,</div> - <div class="verse">Let's honour Bacchus with a jovial feast.</div> - </div> - </div> - </div> -</div> - -<p>They also wore garlands on their breasts, and anointed them with -perfume, because that is the seat of the heart. And they call the -garlands which they put round their necks ὑποθυμιάδες, as -Alcæus does in these lines—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Let every one twine round his neck</div> - <div class="verse">Wreathed ὑποθυμιάδες of anise.</div> - </div> - </div> - </div> -</div> - -<p>And Sappho says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And wreathed ὑποθυμιάδες</div> - <div class="verse">In numbers round their tender throats.</div> - </div> - </div> - </div> -</div> - -<p>And Anacreon says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">They placed upon their bosoms lotus flowers</div> - <div class="verse">Entwined in fragrant ὑποθυμιάδες.</div> - </div> - </div> - </div> -</div> - -<p>Æschylus also, in his Prometheus Unbound, says distinctly—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And therefore we, in honour of Prometheus,</div> - <div class="verse">Place garlands on our heads, a poor atonement</div> - <div class="verse">For the sad chains with which his limbs were bound.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1077]</span></p> - -<div class="sidenote-left">GARLANDS.</div> - -<p>And again, in the play entitled the Sphinx, he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Give the stranger a στέφανος (garland), the ancient στέφος,—</div> - <div class="verse">This is the best of chains, as we may judge</div> - <div class="verse">From great Prometheus.</div> - </div> - </div> - </div> -</div> - -<p>But Sappho gives a more simple reason for our wearing garlands, -speaking as follows—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But place those garlands on thy lovely hair,</div> - <div class="verse">Twining the tender sprouts of anise green</div> - <div class="verse">With skilful hand; for offerings of flowers</div> - <div class="verse">Are pleasing to the gods, who hate all those</div> - <div class="verse">Who come before them with uncrownèd heads.</div> - </div> - </div> - </div> -</div> - -<p>In which lines she enjoins all who offer sacrifice to wear garlands on -their heads, as they are beautiful things, and acceptable to the Gods. -Aristotle also, in his Banquet, says, "We never offer any mutilated -gift to the Gods, but only such as are perfect and entire; and what -is full is entire, and crowning anything indicates filling it in some -sort. So Homer says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The slaves the goblets crown'd with rosy wine;<a name="FNanchor_117" id="FNanchor_117"></a><a href="#Footnote_117" class="fnanchor">[117]</a></div> - </div> - </div> - </div> -</div> - -<p>And in another place he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But God plain forms with eloquence does crown.<a name="FNanchor_118" id="FNanchor_118"></a><a href="#Footnote_118" class="fnanchor">[118]</a></div> - </div> - </div> - </div> -</div> - -<p>That is to say, eloquence in speaking makes up in the case of some men -for their personal ugliness. Now this is what the στέφανος -seems intended to do, on which account, in times of mourning, we do -exactly the contrary. For wishing to testify our sympathy for the dead, -we mutilate ourselves by cutting our hair, and by putting aside our -garlands."</p> - -<p>17. Now Philonides the physician, in his treatise on Ointments and -Garlands, says, "After the vine was introduced into Greece from the Red -Sea, and when most people had become addicted to intemperate enjoyment, -and had learnt to drink unmixed wine, some of them became quite frantic -and out of their minds, while others got so stupified as to resemble -the dead. And once, when some men were drinking on the sea-shore, a -violent shower came on, and broke up the party, and filled the goblet, -which had a little wine left in it, with water. But when it became fine -again, the men returned to the same spot, and tasting the new mixture, -found that their enjoyment was now not only exquisite, but free from -any subsequent pain. And on this account, the Greeks - -<span class="pagenum">[Pg 1078]</span> - -invoke the good Deity at the cup of unmixed wine, which is served -round to them at dinner, paying honour to the Deity who invented wine; -and that was Bacchus. But when the first cup of mixed wine is handed -round after dinner, they then invoke Jupiter the Saviour, thinking him -the cause of this mixture of wine which is so unattended with pain, -as being the author of rain. Now, those who suffered in their heads -after drinking, certainly stood in need of some remedy; and so the -binding their heads was what most readily occurred to them, as Nature -herself led them to this remedy. For a certain man having a headache, -as Andreas says, pressed his head, and found relief, and so invented a -ligature as a remedy for headache.</p> - -<p>Accordingly, men using these ligatures as assistants in drinking, used -to bind their heads with whatever came in their way. And first of all, -they took garlands of ivy, which offered itself, as it were, of its own -accord, and was very plentiful, and grew everywhere, and was pleasant -to look upon, shading the forehead with its green leaves and bunches of -berries, and bearing a good deal of tension, so as to admit of being -bound tight across the brow, and imparting also a certain degree of -coolness without any stupifying smell accompanying it. And it seems to -me that this is the reason why men have agreed to consider the garland -of ivy sacred to Bacchus, implying by this that the inventor of wine -is also the defender of men from all the inconveniences which arise -from the use of it. And from thence, regarding chiefly pleasure, and -considering utility and the comfort of the relief from the effects -of drunkenness of less importance, they were influenced chiefly by -what was agreeable to the sight or to the smell. And therefore they -adopted crowns of myrtle, which has exciting properties, and which also -represses any rising of the fumes of wine; and garlands of roses, which -to a certain extent relieve headache, and also impart some degree of -coolness; and garlands also of bay leaves, which they think are not -wholly unconnected with drinking parties. But garlands of white lilies, -which have an effect on the head, and wreaths of amaracus, or of any -other flower or herb which has any tendency to produce heaviness or -torpid feelings in the head, must be avoided."</p> - -<div class="sidenote-left">GARLANDS.</div> - -<p>And Apollodorus, in his treatise on Perfumes and Garlands, - -<span class="pagenum">[Pg 1079]</span> - -has said the same thing in the very same words. And this, my friends, -is enough to say on this subject.</p> - -<p>18. But concerning the Naucratite Crown, and what kind of flowers -that is made of, I made many investigations, and inquired a great -deal without learning anything, till at last I fell in with a book -of Polycharmus of Naucratis, entitled On Venus, in which I found the -following passage:—"But in the twenty-third Olympiad Herostratus, a -fellow-countryman of mine, who was a merchant, and as such had sailed -to a great many different countries, coming by chance to Paphos, -in Cyprus, bought an image of Venus, a span high, of very ancient -workmanship, and came away meaning to bring it to Naucratis. And as -he was sailing near the Egyptian coast, a violent storm suddenly -overtook him, and the sailors could not tell where they were, and so -they all had recourse to this image of Venus, entreating her to save -them. And the goddess, for she was kindly disposed towards the men of -Naucratis, on a sudden filled all the space near her with branches -of green myrtle, and diffused a most delicious odour over the whole -ship, when all the sailors had previously despaired of safety from -their violent sea-sickness. And after they had been all very sick, the -sun shone out, and they, seeing the landmarks, came in safety into -Naucratis. And Herostratus having disembarked from the ship with his -image, and carrying with him also the green branches of myrtle which -had so suddenly appeared to him, consecrated it and them in the temple -of Venus. And having sacrificed to the goddess, and having consecrated -the image to Venus, and invited all his relations and most intimate -friends to a banquet in the temple, he gave every one of them a garland -of these branches of myrtle, to which garlands he then gave the name -of Naucratite." This is the account given by Polycharmus; and I myself -believe the statement, and believe that the Naucratite garland is -no other than one made of myrtle, especially as in Anacreon it is -represented as worn with one made of roses. And Philonides has said -that the garland made of myrtle acts as a check upon the fumes of wine, -and that the one made of roses, in addition to its cooking qualities, -is to a certain extent a remedy for headache. And, therefore, those men -are only to be laughed at, who say that the Naucratite garland is the -wreath made of what is called by the - -<span class="pagenum">[Pg 1080]</span> - -Egyptians biblus, quoting the statement of Theopompus, in the third -book of his History of Greece, where he says, "That when Agesilaus the -Lacedæmonian arrived in Egypt, the Egyptians sent him many presents, -and among them the papyrus, which is used for making garlands." But -I do not know what pleasure or advantage there could be in having a -crown made of biblus with roses, unless people who are enamoured of -such a wreath as this should also take a fancy to wear crowns of garlic -and roses together. But I know that a great many people say that the -garland made of the sampsychon or amaracus is the Naucratite garland; -and this plant is very plentiful in Egypt, but the myrtle in Egypt is -superior in sweetness to that which is found in any other country, as -Theophrastus relates in another place.</p> - -<p>19. While this discussion was going on, some slaves came in bringing -garlands made of such flowers as were in bloom at the time; and -Myrtilus said;—Tell me, my good friend Ulpian, the different names of -garlands. For these servants, as is said in the Centaur of Chærephon—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Make ready garlands which they give the gods,</div> - <div class="verse">Praying they may be heralds of good omen.</div> - </div> - </div> - </div> -</div> - -<p>And the same poet says, in his play entitled Bacchus—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Cutting sweet garlands, messengers of good omen.</div> - </div> - </div> - </div> -</div> - -<p>Do not, however, quote to me passages out of the Crowns of Ælius -Asclepiades, as if I were unacquainted with that work; but say -something now besides what you find there. For you cannot show me that -any one has ever spoken separately of a garland of roses, and a garland -of violets. For as for the expression in Cratinus—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">ναρκισσίνους ὀλίσβους,</div> - </div> - </div> - </div> -</div> - -<p>that is said in a joke.</p> - -<p>And he, laughing, replied,—The word στέφανος was first used -among the Greeks, as Semos the Delian tells us in the fourth book of -his Delias, in the same sense as the word στέφος is used by -us, which, however, by some people is called στέμμα. On which -account, being first crowned with this στέφανος, afterwards -we put on a garland of bay leaves; and the word στέφανος -itself is derived from the verb στέφω, to crown. But do you, -you loquacious Thessalian, think, says he, that I am going to repeat -any of those old and hacknied stories? But - -<span class="pagenum">[Pg 1081]</span> - -because of your tongue (γλῶσσα), I will mention the -ὑπογλωττὶς, which Plato speaks of in his Jupiter -Ill-treated—</p> - -<div class="sidenote-left">GARLANDS.</div> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But you wear leather tongues within your shoes,</div> - <div class="verse">And crown yourselves with ίπογλωττίδες,</div> - <div class="verse">Whenever you're engaged in drinking parties.</div> - <div class="verse">And when you sacrifice you speak only words</div> - <div class="verse">Of happy omen.</div> - </div> - </div> - </div> -</div> - -<p>And Theodorus, in his Attic Words, as Pamphilus says in his treatise -on Names, says, that the ὑπογλωττὶς is a species of plaited -crown. Take this then from me; for, as Euripides says,</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">'Tis no hard work to argue on either side,</div> - <div class="verse">If a man's only an adept at speaking.</div> - </div> - </div> - </div> -</div> - -<p>20. There is the Isthmiacum also, and there was a kind of crown bearing -this name, which Aristophanes has thought worthy of mention in his -Fryers, where he speaks thus—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">What then are we to do? We should have taken</div> - <div class="verse">A white cloak each of us; and then entwining</div> - <div class="verse">Isthmiaca on our brows, like choruses,</div> - <div class="verse">Come let us sing the eulogy of our master.</div> - </div> - </div> - </div> -</div> - -<p>But Silenus, in his Dialects, says, "The Isthmian garland." And -Philetas says, "Στέφανος. There is an ambiguity here as to -whether it refers to the head or to the main world.<a name="FNanchor_119" id="FNanchor_119"></a><a href="#Footnote_119" class="fnanchor">[119]</a> -We also use the word ἴσθμιον, as applied to a well, or to a -dagger." But Timachidas and Simmias, who are both Rhodians, explain one -word by the other. They say, ἴσθμιον, στέφανον: and this -word is also mentioned by Callixenus, who is himself also a Rhodian, in -his History of Alexandria, where he writes as follows—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">* -* -* -* -* -*</div> - </div> - </div> - </div> -</div> - -<p>21. But since I have mentioned Alexandria, I know that in that -beautiful city there is a garland called the garland of Antinous, -which is made of the lotus, which grows in those parts. And this lotus -grows in the marshes in the summer season; and it bears flowers of -two colours; one like that of the rose, and it is the garlands woven -of the flowers of this colour which are properly called the garlands -of Antinous; but the other kind is called the lotus garland, being -of a dark colour. And a man of the name of Pancrates, a native poet, -with whom we ourselves were acquainted, made a great parade of showing -a rose-coloured lotus to Adrian the emperor, when he was staying at -Alexandria, saying, that - -<span class="pagenum">[Pg 1082]</span> - -he ought to give this flower the name of the Flower of Antinous, as -having sprung from the ground where it drank in the blood of the -Mauritanian lion, which Hadrian killed when he was out hunting in -that part of Africa, near Alexandria; a monstrous beast which had -ravaged all Libya for a long time, so as to make a very great part of -the district desolate. Accordingly, Hadrian being delighted with the -utility of the invention, and also with its novelty, granted to the -poet that he should be maintained for the future in the Museum at the -public expense; and Cratinus the comic poet, in his Ulysseses, has -called the lotus στεφάνωμα, because all plants which are -full of leaf, are called στεφανώματα by the Athenians. But -Pancrates said, with a good deal of neatness, in his poem—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The crisp ground thyme, the snow-white lily too,</div> - <div class="verse">The purple hyacinth, and the modest leaves</div> - <div class="verse">Of the white celandine, and the fragrant rose,</div> - <div class="verse">Whose petals open to the vernal zephyrs;</div> - <div class="verse">For that fair flower which bears Antinous' name</div> - <div class="verse">The earth had not yet borne.</div> - </div> - </div> - </div> -</div> - -<p>22. There is the word πυλέων. And this is the name given to -the garland which the Lacedæmonians place on the head of Juno, as -Pamphilus relates.</p> - -<p>I am aware, also, that there is a kind of garland, which is called -Ἰάκχας by the Sicyonians, as Timachidas mentions in his -treatise on Dialects. And Philetas writes as follows:—"Ἰάκχα -—this is a name given to a fragrant garland in the district of -Sicyon—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">She stood by her sire, and in her fragrant hair</div> - <div class="verse">She wore the beautiful Iacchian garland."</div> - </div> - </div> - </div> -</div> - -<p>Seleucus also, in his treatise on Dialects, says, that there is a kind -of garland made of myrtle, which is called Ἐλλωτὶς, being -twenty cubits in circumference, and that it is carried in procession -on the festival of the Ellotia. And he says, that in this garland the -bones of Europa, whom they call Ellotis, are carried. And this festival -of the Ellotia is celebrated in Corinth.</p> - -<div class="sidenote-left">GARLANDS.</div> - -<p>There is also the Θυρεατικός. This also is -a name given to a species of garland by the Lacedæmonians, as Sosibius -tells us in his treatise on Sacrifices, where he says, that now it is called -ψίλινος, being made of branches of the palm-tree. -And he says that they are worn, as a memorial of the victory which they gained, in -Thyrea,<a name="FNanchor_120" id="FNanchor_120"></a><a href="#Footnote_120" class="fnanchor">[120]</a> -by the leaders of the choruses, - -<span class="pagenum">[Pg 1083]</span> - -which are employed in that festival when they celebrate the -Gymnopædiæ.<a name="FNanchor_121" id="FNanchor_121"></a><a -href="#Footnote_121" class="fnanchor">[121]</a> And there are choruses, -some of handsome boys, and others of full-grown men of distinguished -bravery, who all dance naked, and who sing the songs of Thaletas and -Alcman, and the pæans of Dionysodotus the Lacedæmonian.</p> - -<p>There are also garlands called μελιλώτινοι, which are -mentioned by Alexis in his Crateva, or the Apothecary, in the following -line—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And many μελιλώτινοι garlands hanging.</div> - </div> - </div> - </div> -</div> - -<p>There is the word too, ἐπιθυμίδες, which Seleucus explains by -"every sort of garland." But Timachidas says, "Garlands of every kind -which are worn by women are called ἐπιθυμίδες."</p> - -<p>There are also the words ὑποθυμὶς and ὑποθυμιὰς, -which are names given to garlands by the Æolians and Ionians, and they -wear such around their necks, as one may clearly collect from the -poetry of Alcæus and Anacreon. But Philetas, in his Miscellanies, says, -that the Lesbians call a branch of myrtle ὑποθυμὶς, around -which they twine violets and other flowers.</p> - -<p>The ὑπογλωττὶς also is a species of garland. But Theodorus, -in his Attic Words, says, that it is a particular kind of garland, -and is used in that sense by Plato the comic poet, in his Jupiter -Ill-treated.</p> - -<p>23. I find also, in the comic poets, mention made of a kind of garland -called κυλιστὸς, and I find that Archippus mentions it in his -Rhinon, in these lines—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">He went away unhurt to his own house,</div> - <div class="verse">Having laid aside his cloak, but having on</div> - <div class="verse">His ἐκκύλιστος garland.</div> - </div> - </div> - </div> -</div> - -<p>And Alexis, in his Agonis, or The Colt, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">This third man has a κυλιστὸς garland</div> - <div class="verse">Of fig-leaves; but while living he delighted</div> - <div class="verse">In similar ornaments:</div> - </div> - </div> - </div> -</div> - -<p>and in his Sciron he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Like a κυλιστὸς garland in suspense.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1084]</span></p> - -<p>Antiphanes also mentions it in his Man in Love with Himself. And -Eubulus, in his Œnomaus, or Pelops, saying—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse"><span style="margin-left: 10em;">Brought into circular shape,</span></div> - <div class="verse">Like a κυλιστὸς garland.</div> - </div> - </div> - </div> -</div> - -<p>What, then, is this κυλιστός? For I am aware that Nicander of -Thyatira, in his Attic Nouns, speaks as follows,—"Ἐκκυλίσιοι στέφανοι, -and especially those made of roses." And now I ask what -species of garland this was, O Cynulcus; and do not tell me that I am -to understand the word as meaning merely large. For you are a man who -are fond of not only picking things little known out of books, but -of even digging out such matters; like the philosophers in the Joint -Deceiver of Baton the comic poet; men whom Sophocles also mentions in -his Fellow Feasters, and who resemble you,—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">You should not wear a beard thus well perfumed,</div> - <div class="verse">And 'tis a shame for you, of such high birth,</div> - <div class="verse">To be reproachèd as the son of your belly,</div> - <div class="verse">When you might rather be call'd your father's son.</div> - </div> - </div> - </div> -</div> - -<p>Since, then, you are sated not only with the heads of glaucus, but -also with that evergreen herb, which that Anthedonian Deity<a name="FNanchor_122" id="FNanchor_122"></a><a href="#Footnote_122" class="fnanchor">[122]</a> -ate, and became immortal, give us an answer now about the subject of -discussion, that we may not think that when you are dead, you will be -metamorphosed, as the divine Plato has described in his treatise on -the Soul. For he says that those who are addicted to gluttony, and -insolence, and drunkenness, and who are restrained by no modesty, -may naturally become transformed into the race of asses, and similar -animals.</p> - -<p>24. And as he still appeared to be in doubt;—Let us now, said -Ulpian, go on to another kind of garland, which is called the -στρούθιος; which Asclepiades mentions when he -quotes the following passage, out of the Female Garland-Sellers of Eubulus—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">O happy woman, in your little house</div> - <div class="verse">To have a στρούθιος . . . . -<a name="FNanchor_123" id="FNanchor_123"></a><a href="#Footnote_123" class="fnanchor">[123]</a></div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">GARLANDS.</div> - -<p>And this garland is made of the flower called στρούθιον -(soap-wort), which is mentioned by Theophrastus, in the sixth - -<span class="pagenum">[Pg 1085]</span> - -book of his Natural History, in these words—"The iris also blooms in -the summer, and so does the flower called στρούθιον, which -is a very pretty flower to the eye, but destitute of scent." Galene -of Smyrna also speaks of the same flower, under the name of στρύθιον.</p> - -<p>There is also the πόθος. There is a certain kind of garland -with this name, as Nicander the Colophonian tells us in his treatise on -Words. And this, too, perhaps is so named as being made of the flower -called πόθος, which the same Theophrastus mentions in the -sixth book of his Natural History, where he writes thus—"There are -other flowers which bloom chiefly in the summer,—the lychnis, the -flower of Jove, the lily, the iphyum, the Phrygian amaracus, and also -the plant called pothus, of which there are two kinds, one bearing a -flower like the hyacinth, but the other produces a colourless blossom -nearly white, which men use to strew on tombs.</p> - -<p>Eubulus also gives a list of other names of garlands—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Ægidion, carry now this garland for me,</div> - <div class="verse">Ingeniously wrought of divers flowers,</div> - <div class="verse">Most tempting, and most beautiful, by Jove!</div> - <div class="verse">For who'd not wish to kiss the maid who bears it?</div> - </div> - </div> - </div> -</div> - -<p>And then in the subsequent lines he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> Perhaps you want some garlands. Will you have them</div> - <div class="verse indent-3">Of ground thyme, or of myrtle, or of flowers</div> - <div class="verse indent-3">Such as I show you here in bloom.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 13.5em;"> I'll have</span></div> - <div class="verse indent-3">These myrtle ones. You may sell all the others,</div> - <div class="verse indent-3">But always keep the myrtle wreaths for me.</div> - </div> - </div> - </div> -</div> - -<p>25. There is the philyrinus also. Xenarchus, in his Soldier, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">For the boy wore a garland on his brow</div> - <div class="verse">Of delicate leafy linden (φιλύρα).</div> - </div> - </div> - </div> -</div> - -<p>Some garlands also are called ἑλικτοὶ, as they are even to -this day among the Alexandrians. And Chæremon the tragic poet mentions -them in his Bacchus, saying—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The triple folds of the ἑλικτοὶ garlands,</div> - <div class="verse">Made up of ivy and narcissus.</div> - </div> - </div> - </div> -</div> - -<p>But concerning the evergreen garlands in Egypt, Hellanicus, in his -History of Egypt, writes as follows—"There is a city on the banks -of the river, named Tindium. This is a place where many gods are -assembled, and in the middle of the city there is a sacred temple of -great size made of marble, and the doors are marble. And within the -temple there are white and black thorns, on which garlands were placed - -<span class="pagenum">[Pg 1086]</span> - -made of the flower of the acanthus, and also of the blossoms of the -pomegranate, and of vine-leaves. And these keep green for ever. These -garlands were placed by the gods themselves in Egypt when they heard -that Babys was king, (and he is the same who is also called Typhon.)" -But Demetrius, in his History of the Things to be seen in Egypt, -says that these thorns grow about the city of Abydos, and he writes -thus—"But the lower district has a tree called the thorn, which bears -a round fruit on some round-shaped branches. And this tree blooms at -a certain season; and the flower is very beautiful and brilliant in -colour. And there is a story told by the Egyptians, that the Æthiopians -who had been sent as allies to Troy by Tithonus, when they heard that -Memnon was slain, threw down on the spot all their garlands on the -thorns. And the branches themselves on which the flower grows resemble -garlands." And the before-mentioned Hellanicus mentions also that -Amasis, who was king of Egypt, was originally a private individual of -the class of the common people; and that it was owing to the present -of a garland, which he made of the most beautiful flowers that were in -season, and sent to Patarmis, who was king of Egypt, at the time when -he was celebrating the festival of his birthday, that he afterwards -became king himself. For Patarmis, being delighted at the beauty of the -garland, invited Amasis to supper, and after this treated him as one -of his friends; and on one occasion sent him out as his general, when -the Egyptians were making war upon him. And he was made king by these -Egyptians out of their hatred to Patarmis.</p> - -<p>26. There are also garlands called συνθηματιαῖοι, -which people make and furnish by contract. Aristophanes, in his -Thesmophoriazusæ, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">To make up twenty συνθηματιαῖοι garlands.<a name="FNanchor_124" id="FNanchor_124"></a><a href="#Footnote_124" class="fnanchor">[124]</a></div> - </div> - </div> - </div> -</div> - -<p>We find also the word χορωνόν. Apion, in his treatise on -the Roman Dialect, says that formerly a garland was called χορωνόν, from the fact of the members of the chorus in the theatres -using it; and that they wore garlands and contended for garlands. And -one may see this name given to garlands in the Epigrams of Simonides—</p> - -<p><span class="pagenum">[Pg 1087]</span></p> - -<div class="sidenote-left">GARLANDS.</div> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Phœbus doth teach that song to the Tyndaridæ,</div> - <div class="verse">Which tuneless grasshoppers have crown'd with a χορωνός.</div> - </div> - </div> - </div> -</div> - -<p>There are ἀκίνιοι too. There are some garlands made of the -basil thyme (ἄκινος) which are called by this name, as we are -told by Andron the physician, whose words are quoted by Parthenius the -pupil of Dionysius, in the first book of his treatise on the Words -which occur in the Historians.</p> - -<p>27. Now Theophrastus gives the following list of flowers as suitable to -be made into garlands—"The violet, the flower of Jupiter, the iphyum, -the wallflower, the hemerocalles, or yellow lily. But he says the -earliest blooming flower is the white violet; and about the same time -that which is called the wild wallflower appears, and after them the -narcissus and the lily; and of mountain flowers, that kind of anemone -which is called the mountain anemone, and the head of the bulb-plant. -For some people twine these flowers into garlands. And next to these -there comes the œnanthe and the purple violet. And of wild flowers, -there are the helichryse, and that species of anemone called the -meadow anemone, and the gladiolus, and the hyacinth. But the rose is -the latest blooming flower of all; and it is the latest to appear and -the first to go off. But the chief summer flowers are the lychnis, and -the flower of Jupiter, and the lily, and the iphyum, and the Phrygian -amaracus, and also the flower called the pothus." And in his ninth -book the same Theophrastus says, if any one wears a garland made of -the flower of the helichryse, he is praised if he sprinkle it with -ointment. And Alcman mentions it in these lines—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And I pray to you, and bring</div> - <div class="verse">This chaplet of the helichryse,</div> - <div class="verse">And of the holy cypirus.</div> - </div> - </div> - </div> -</div> - -<p>And Ibycus says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Myrtle-berries with violets mix'd,</div> - <div class="verse">And helichryse, and apple blossoms,</div> - <div class="verse">And roses, and the tender daphne.</div> - </div> - </div> - </div> -</div> - -<p>And Cratinus, in his Effeminate People, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">With ground thyme and with crocuses,</div> - <div class="verse">And hyacinths, and helichryse.</div> - </div> - </div> - </div> -</div> - -<p>But the helichryse is a flower like the lotus. And Themistagoras the -Ephesian, in his book entitled The Golden Book, says that the flower -derives its name from the nymph who first picked it, who was called - -<span class="pagenum">[Pg 1088]</span> - -Helichrysa. There are also, says Theophrastus, such flowers as purple -lilies. But Philinus says that the lily, which he calls κρίνον, -is by some people called λείριον, and by others -ἴον. The Corinthians also call this flower ambrosia, as -Nicander says in his Dictionary. And Diocles, in his treatise on Deadly -Poisons, says—"The amaracus, which some people call the sampsychus."</p> - -<p>28. Cratinus also speaks of the hyacinth by the name of κοσμοσάνδαλον in his Effeminate People, where he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I crown my head with flowers, λείρια,</div> - <div class="verse">Roses, and κρίνα, and κοσμοσάνδαλα.</div> - </div> - </div> - </div> -</div> - -<p>And Clearchus, in the second book of his Lives, says—"You may remark -the Lacedæmonians who, having invented garlands of cosmosandalum, -trampled under foot the most ancient system of polity in the world, and -utterly ruined themselves; on which account Antiphanes the comic poet -very cleverly says of them, in his Harp-player—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Did not the Lacedæmonians boast of old</div> - <div class="verse">As though they were invincible? but now</div> - <div class="verse">They wear effeminate purple head-dresses.</div> - </div> - </div> - </div> -</div> - -<p>And Hicesius, in the second book of his treatise on Matter, says—"The -white violet is of moderately astringent properties, and has a most -delicious fragrance, and is very delightful, but only for a short time; -and the purple violet is of the same appearance, but it is far more -fragrant." And Apollodorus, in his treatise on Beasts, says—"There -is the chamæpitys, or ground pine, which some call olocyrum, but the -Athenians call it Ionia, and the Eubœans sideritis." And Nicander, in -the second book of his Georgics, (the words themselves I will quote -hereafter, when I thoroughly discuss all the flowers fit for making -into garlands,) says—"The violet (ἴον) was originally given -by some Ionian nymphs to Ion."</p> - -<div class="sidenote-left">GARLANDS.</div> - -<p>And in the sixth book of his History of Plants, Theophrastus says -that the narcissus is also called λείριον; but in a subsequent -passage he speaks of the narcissus and λείριον as different -plants. And Eumachus the Corcyrean, in his treatise on Cutting Roots, -says that the narcissus is also called acacallis, and likewise -crotalum. But the flower called hemerocalles, or day-beauty, which -fades at night but blooms - -<span class="pagenum">[Pg 1089]</span> - -at sunrise, is mentioned by Cratinus in his Effeminate People, where he -says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And the dear hemerocalles.</div> - </div> - </div> - </div> -</div> - -<p>Concerning the ground thyme, Theophrastus says—"The people gather the -wild ground thyme on the mountains and plant it around Sicyon, and the -Athenians gather it on Hymettus; and other nations too have mountains -full of this flower, as the Thracians for instance." But Philinus -says that it is called zygis. And Amerias the Macedonian, speaking of -the lychnis in his treatise on Cutting up Roots, says that "it sprang -from the baths of Venus, when Venus bathed after having been sleeping -with Vulcan. And it is found in the greatest perfection in Cyprus and -Lemnos, and also in Stromboli and near mount Eryx, and at Cythera."</p> - -<p>"But the iris," says Theophrastus, "blooms in the summer, and is the -only one of all the European flowers which has a sweet scent. And it -is in the highest beauty in those parts of Illyricum which are at a -distance from the sea." But Philinus says that the flowers of the iris -are called λύκοι, because they resemble the lips of the wolf -(λύκος). And Nicolaus of Damascus, in the hundred and eighth -book of his History, says that there is a lake near the Alps, many -stadia in circumference, round which there grow every year the most -fragrant and beautiful flowers, like those which are called calchæ. -Alcman also mentions the calchæ in these lines:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Having a golden-colour'd necklace on</div> - <div class="verse">Of the bright calchæ, with their tender petals.</div> - </div> - </div> - </div> -</div> - -<p>And Epicharmus, too, speaks of them in his Rustic.</p> - -<p>29. Of roses, says Theophrastus in his sixth book, there are many -varieties. For most of them consist only of five leaves, but some -have twelve leaves; and some, near Philippi, have even as many as a -hundred leaves. For men take up the plants from Mount Pangæum, (and -they are very numerous there,) and plant them near the city. And the -inner petals are very small; for the fashion in which the flowers put -out their petals is, that some form the outer rows and some the inner -ones: but they have not much smell, nor are they of any great size. -And those with only five leaves are the most fragrant, and their lower -parts are very thorny. But the most fragrant roses are in Cyrene: on -which account the perfumes made there are the sweetest. And in this - -<span class="pagenum">[Pg 1090]</span> - -country, too, the perfume of the violets, and of all other flowers, is -most pure and heavenly; and above all, the fragrance of the crocus is -most delicious in those parts." And Timachidas, in his Banquets, says -that the Arcadians call the rose εὐόμφαλον, -meaning εὔοσμον, or fragrant. And Apollodorus, in the fourth book of his -History of Parthia, speaks of a flower called philadelphum, as growing -in the country of the Parthians, and describes it thus:—"And there -are many kinds of myrtle,—the milax, and that which is called the -philadelphum, which has received a name corresponding to its natural -character; for when branches, which are at a distance from one another, -meet together of their own accord, they cohere with a vigorous embrace, -and become united as if they came from one root, and then growing on, -they produce fresh shoots: on which account they often make hedges -of them in well-cultivated farms; for they take the thinnest of the -shoots, and plait them in a net-like manner, and plant them all round -their gardens, and then these plants, when plaited together all round, -make a fence which it is difficult to pass through."</p> - -<p>30. The author, too, of the Cyprian Poems gives lists of the flowers -which are suitable to be made into garlands, whether he was Hegesias, -or Stasinus, or any one else; for Demodamas, who was either a -Halicarnassian or Milesian, in his History of Halicarnassus, says that -the Cyprian Poems were the work of a citizen of Halicarnassus: however, -the author, whoever he was, in his eleventh book, speaks thus:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Then did the Graces, and the smiling Hours,</div> - <div class="verse">Make themselves garments rich with various hues,</div> - <div class="verse">And dyed them in the varied flowers that Spring</div> - <div class="verse">And the sweet Seasons in their bosom bear.</div> - <div class="verse">In crocus, hyacinth, and blooming violet,</div> - <div class="verse">And the sweet petals of the peerless rose,</div> - <div class="verse">So fragrant, so divine; nor did they scorn</div> - <div class="verse">The dewy cups of the ambrosial flower</div> - <div class="verse">That boasts Narcissus' name. Such robes, perfumed</div> - <div class="verse">With the rich treasures of revolving seasons,</div> - <div class="verse">The golden Venus wears.</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">GARLANDS.</div> - -<p>And this poet appears also to have been acquainted with the use of -garlands, when he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And when the smiling Venus with her train</div> - <div class="verse">Had woven fragrant garlands of the treasures</div> - -<span class="pagenum">[Pg 1091]</span> - - <div class="verse">The flowery earth puts forth, the goddesses</div> - <div class="verse">All crown'd their heads with their queen's precious work,—</div> - <div class="verse">The Nymphs and Graces, and the golden Venus,—</div> - <div class="verse">And raised a tuneful song round Ida's springs.</div> - </div> - </div> - </div> -</div> - -<p>31. Nicander also, in the second book of his Georgics, gives a regular -list of the flowers suitable to be made into garlands, and speaks as -follows concerning the Ionian nymphs and concerning roses:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And many other flowers you may plant,</div> - <div class="verse">Fragrant and beauteous, of Ionian growth;</div> - <div class="verse">Two sorts of violets are there,—pallid one,</div> - <div class="verse">And like the colour of the virgin gold,</div> - <div class="verse">Such as th' Ionian nymphs to Ion gave,</div> - <div class="verse">When in the meadows of the holy Pisa</div> - <div class="verse">They met and loved and crown'd the modest youth.</div> - <div class="verse">For he had cheer'd his hounds and slain the boar,</div> - <div class="verse">And in the clear Alpheus bathed his limbs,</div> - <div class="verse">Before he visited those friendly nymphs.</div> - <div class="verse">Cut then the shoots from off the thorny rose,</div> - <div class="verse">And plant them in the trenches, leaving space</div> - <div class="verse">Between, two spans in width. The poets tell</div> - <div class="verse">That Midas first, when Asia's realms he left,</div> - <div class="verse">Brought roses from th' Odonian hills of Thrace,</div> - <div class="verse">And cultivated them in th' Emathian lands,</div> - <div class="verse">Blooming and fragrant with their sixty petals.</div> - <div class="verse">Next to th' Emathian roses those are praised</div> - <div class="verse">Which the Megarian Nisæa displays:</div> - <div class="verse">Nor is Phaselis, nor the land which worships</div> - <div class="verse">The chaste Diana,<a name="FNanchor_125" id="FNanchor_125"></a><a href="#Footnote_125" class="fnanchor">[125]</a> -to be lightly praised,</div> - <div class="verse">Made verdant by the sweet Lethæan stream.</div> - <div class="verse">In other trenches place the ivy cuttings,</div> - <div class="verse">And often e'en a branch with berries loaded</div> - <div class="verse">May be entrusted to the grateful ground;</div> - <div class="verse">* -* -* -* -*<a name="FNanchor_126" id="FNanchor_126"></a><a href="#Footnote_126" class="fnanchor">[126]</a></div> - <div class="verse">Or with well-sharpen'd knife cut off the shoots,</div> - <div class="verse">And plait them into baskets,</div> - <div class="verse">* -* -* -* -*</div> - <div class="verse">High on the top the calyx full of seed</div> - <div class="verse">Grows with white leaves, tinged in the heart with gold,</div> - <div class="verse">Which some call crina, others liria,</div> - <div class="verse">Others ambrosia, but those who love</div> - <div class="verse">The fittest name, do call them Venus' joy;</div> - -<span class="pagenum">[Pg 1092]</span> - - <div class="verse">For in their colour they do vie with Venus,</div> - <div class="verse">Though far inferior to her decent form.</div> - <div class="verse indent2">The iris in its roots is like th' agallis,</div> - <div class="verse">Or hyacinth fresh sprung from Ajax' blood;</div> - <div class="verse">It rises high with swallow-shaped flowers,</div> - <div class="verse">Blooming when summer brings the swallows back.</div> - <div class="verse">Thick are the leaves they from their bosom pour,</div> - <div class="verse">And the fresh flowers constantly succeeding,</div> - <div class="verse">Shine in their stooping mouths.</div> - <div class="verse">* -* -* -* -*</div> - <div class="verse">Nor is the lychnis, nor the lofty rush,</div> - <div class="verse">Nor the fair anthemis in light esteem,</div> - <div class="verse">Nor the boanthemum with towering stem,</div> - <div class="verse">Nor phlox whose brilliancy scarce seems to yield</div> - <div class="verse">To the bright splendour of the midday sun.</div> - <div class="verse indent2">Plant the ground thyme where the more fertile ground</div> - <div class="verse">Is moisten'd by fresh-welling springs beneath,</div> - <div class="verse">That with long creeping branches it may spread,</div> - <div class="verse">Or droop in quest of some transparent spring,</div> - <div class="verse">The wood-nymphs' chosen draught. Throw far away</div> - <div class="verse">The poppy's leaves, and keep the head entire,</div> - <div class="verse">A sure protection from the teasing gnats;</div> - <div class="verse">For every kind of insect makes its seat</div> - <div class="verse">Upon the opening leaves; and on the head,</div> - <div class="verse">Like freshening dews, they feed, and much rejoice</div> - <div class="verse">In the rich latent honey that it bears;</div> - <div class="verse">But when the leaves (θρῖα) are off, the mighty flame</div> - <div class="verse">Soon scatters them . . . .</div> - </div> - </div> - </div> -</div> - -<p>(but by the word θρῖα he does not here mean the leaves of -fig-trees, but of the poppy).</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent10">Nor can they place their feet</div> - <div class="verse">With steady hold, nor juicy food extract;</div> - <div class="verse">And oft they slip, and fall upon their heads.</div> - <div class="verse indent2">Swift is the growth, and early the perfection</div> - <div class="verse">Of the sampsychum, and of rosemary,</div> - <div class="verse">And of the others which the gardens</div> - <div class="verse">Supply to diligent men for well-earn'd garlands.</div> - <div class="verse">Such are the feathery fern, the boy's-love sweet,</div> - <div class="verse">(Like the tall poplar); such the golden crocus,</div> - <div class="verse">Fair flower of early spring; the gopher white,</div> - <div class="verse">And fragrant thyme, and all the unsown beauty</div> - <div class="verse">Which in moist grounds the verdant meadows bear;</div> - <div class="verse">The ox-eye, the sweet-smelling flower of Jove,</div> - <div class="verse">The chalca, and the much sung hyacinth,</div> - <div class="verse">And the low-growing violet, to which</div> - <div class="verse">Dark Proserpine a darker hue has given;</div> - <div class="verse">The tall panosmium, and the varied colours</div> - <div class="verse">Which the gladiolus puts forth in vain</div> - <div class="verse">To decorate the early tombs of maidens.</div> - <div class="verse">Then too the ever-flourishing anemones,</div> - <div class="verse">Tempting afar with their most vivid dyes.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1093]</span></p> - -<div class="sidenote-left">GARLANDS.</div> - -<p>(But for ἐφελκόμεναι χροιῇσιν some copies have ἐφελκόμεναι φιλοχροιαῖς).</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And above all remember to select</div> - <div class="verse">The elecampane and the aster bright,</div> - <div class="verse">And place them in the temples of the gods,</div> - <div class="verse">By roadside built, or hang them on their statues,</div> - <div class="verse">Which first do catch the eye of the visitor.</div> - <div class="verse">These are propitious gifts, whether you pluck</div> - <div class="verse">The many-hued chrysanthemum, or lilies</div> - <div class="verse">Which wither sadly o'er the much-wept tomb,</div> - <div class="verse">Or gay old-man, or long-stalk'd cyclamen,</div> - <div class="verse">Or rank nasturtium, whose scarlet flowers</div> - <div class="verse">Grim Pluto chooses for his royal garland.</div> - </div> - </div> - </div> -</div> - -<p>32. From these lines it is plain that the chelidonium is a different -flower from the anemone (for some people have called them the same). -But Theophrastus says that there are some plants, the flowers of which -constantly follow the stars, such as the one called the heliotrope, and -the chelidonium; and this last plant is named so from its coming into -bloom at the same time as the swallows arrive. There is also a flower -spoken of under the name of ambrosia by Carystius, in his Historical -Commentaries, where he says—"Nicander says that the plant named -ambrosia grows at Cos, on the head of the statue of Alexander." But I -have already spoken of it, and mentioned that some people give this -name to the lily. And Timachidas, in the fourth book of his Banquet, -speaks also of a flower called theseum,—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The soft theseum, like the apple blossom,</div> - <div class="verse">The sacred blossom of Leucerea,<a name="FNanchor_127" id="FNanchor_127"></a><a href="#Footnote_127" class="fnanchor">[127]</a></div> - <div class="verse">Which the fair goddess loves above all others.</div> - </div> - </div> - </div> -</div> - -<p>And he says that the garland of Ariadne was made of this flower.</p> - -<p>Pherecrates also, or whoever the poet was who wrote the play of the -Persians, mentions some flowers as fit for garlands, and says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">O you who sigh like mallows soft,</div> - <div class="verse indent2">Whose breath like hyacinths smells,</div> - <div class="verse">Who like the melilotus speak,</div> - <div class="verse indent2">And smile as doth the rose,</div> - <div class="verse">Whose kisses are as marjoram sweet,</div> - <div class="verse indent2">Whose action crisp as parsley,</div> - <div class="verse">* -* -* -* -*</div> - -<span class="pagenum">[Pg 1094]</span> - - <div class="verse indent2">Whose gait like cosmosandalum.</div> - <div class="verse">Pour rosy wine, and with loud voice</div> - <div class="verse indent2">Raise the glad pæan's song,</div> - <div class="verse">As laws of God and man enjoin</div> - <div class="verse indent2">On holy festival.</div> - </div> - </div> - </div> -</div> - -<p>And the author of the Miners, whoever he was, (and that poem is -attributed to the same Pherecrates,) says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent2">Treading on soft aspalathi</div> - <div class="verse">Beneath the shady trees,</div> - <div class="verse indent2">In lotus-bearing meadows green,</div> - <div class="verse">And on the dewy cypirus;</div> - <div class="verse indent2">And on the fresh anthryscum, and</div> - <div class="verse">The modest tender violet,</div> - <div class="verse indent2">And green trefoil . . . .</div> - </div> - </div> - </div> -</div> - -<p>But here I want to know what this trefoil is; for there is a poem -attributed to Demarete, which is called The Trefoil. And also, in the -poem which is entitled The Good Men, Pherecrates or Strattis, whichever -is the author, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And having bathed before the heat of day,</div> - <div class="verse">Some crown their head and some anoint their bodies.</div> - </div> - </div> - </div> -</div> - -<p>And he speaks of thyme, and of cosmosandalum. And Cratinus, in his -Effeminate Persons, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Joyful now I crown my head</div> - <div class="verse indent2">With every kind of flower;</div> - <div class="verse">Λείρια, roses, κρίνα too,</div> - <div class="verse indent2">And cosmosandala,</div> - <div class="verse">And violets, and fragrant thyme,</div> - <div class="verse indent2">And spring anemones,</div> - <div class="verse">Ground thyme, crocus, hyacinths,</div> - <div class="verse indent2">And buds of helichryse,</div> - <div class="verse">Shoots of the vine, anthryscum too,</div> - <div class="verse indent2">And lovely hemerocalles.</div> - <div class="verse">* -* -* -* -*</div> - <div class="verse">My head is likewise shaded</div> - <div class="verse indent2">With evergreen melilotus;</div> - <div class="verse">And of its own accord there comes</div> - <div class="verse indent2">The flowery cytisus.</div> - </div> - </div> - </div> -</div> - -<p>33. Formerly the entrance of garlands and perfumes into the banqueting -rooms, used to herald the approach of the second course, as we may -learn from Nicostratus in his Pseudostigmatias, where, in the following -lines, he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent10">And you too,</div> - <div class="verse">Be sure and have the second course quite neat;</div> - <div class="verse">Adorn it with all kinds of rich confections,</div> - <div class="verse">Perfumes, and garlands, aye, and frankincense,</div> - <div class="verse">And girls to play the flute.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1095]</span></p> - -<div class="sidenote-left">GARLANDS.</div> - -<p>But Philoxenus the Dithyrambic poet, in his poem entitled The Banquet, -represents the garland as entering into the commencement of the -banquet, using the following language:</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Then water was brought in to wash the hands,</div> - <div class="verse">Which a delicate youth bore in a silver ewer,</div> - <div class="verse">Ministering to the guests; and after that</div> - <div class="verse">He brought us garlands of the tender myrtle,</div> - <div class="verse">Close woven with young richly-colour'd shoots.</div> - </div> - </div> - </div> -</div> - -<p>And Eubulus, in his Nurses, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">For when the old men came into the house,</div> - <div class="verse">At once they sate them down. Immediately</div> - <div class="verse">Garlands were handed round; a well-fill'd board</div> - <div class="verse">Was placed before them, and (how good for th' eyes!)</div> - <div class="verse">A closely-kneaded loaf of barley bread.</div> - </div> - </div> - </div> -</div> - -<p>And this was the fashion also among the Egyptians, as Nicostratus says -in his Usurer; for, representing the usurer as an Egyptian, he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> We caught the pimp and two of his companions,</div> - <div class="verse indent-3">When they had just had water for their hands,</div> - <div class="verse indent-3">And garlands.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 5em;"> Sure the time, O Chærophon,</span></div> - <div class="verse indent-3">Was most propitious.</div> - </div> - </div> - </div> -</div> - -<p>But you may go on gorging yourself, O Cynulcus; and when you have -done, tell us why Cratinus has called the melilotus "the ever-watching -melilotus." However, as I see you are already a little tipsy -(ἔξοινον)—for that is the word Alexis -has used for a man thoroughly drunk (μεθύσην), -in his Settler—I won't go on teasing you; but I will bid the slaves, -as Sophocles says in his Fellow Feasters,</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Come, quick! let some one make the barley-cakes,</div> - <div class="verse">And fill the goblets deep; for this man now,</div> - <div class="verse">Just like a farmer's ox, can't work a bit</div> - <div class="verse">Till he has fill'd his belly with good food.</div> - </div> - </div> - </div> -</div> - -<p>And there is a man of the same kind mentioned by Aristias of Phlius; -for he, too, in his play entitled The Fates, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The guest is either a boatman or a parasite,</div> - <div class="verse">A hanger-on of hell, with hungry belly,</div> - <div class="verse">Which nought can satisfy.</div> - </div> - </div> - </div> -</div> - -<p>However, as he gives no answer whatever to all these things which have -been said, I order him (as it is said in the Twins of Alexis) to be -carried out of the party, crowned with χύδαιοι garlands. But -the comic poet, alluding to χύδαιοι garlands, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">These garlands all promiscuously (χύδην) woven.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1096]</span></p> - -<p>But, after this, I will not carry on this conversation any further -to-day; but will leave the discussion about perfumes to those who -choose to continue it: and only desire the boy, on account of this -lecture of mine about garlands, as Antiphanes....</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">To bring now hither two good garlands,</div> - <div class="verse">And a good lamp, with good fire brightly burning;</div> - </div> - </div> - </div> -</div> - -<p>for then I shall wind up my speech like the conclusion of a play.</p> - -<p>And not many days after this, as if he had been prophesying a silence -for himself [which should be eternal], he died, happily, without -suffering under any long illness, to the great affliction of us his -companions.</p> - -<div class="sidenote-left">DYES.</div> - -<p>34. And while the slaves were bringing round perfumes in alabaster -boxes, and in other vessels made of gold, some one, seeing Cynulcus, -anointed his face with a great deal of ointment. But he, being awakened -by it, when he recollected himself, said;—What is this? O Hercules, -will not some one come with a sponge and wipe my face, which is -thus polluted with a lot of dirt? And do not you all know that that -exquisite writer Xenophon, in his Banquet, represents Socrates as -speaking thus:—"'By Jupiter! O Callias, you entertain us superbly; -for you have not only given us a most faultless feast, but you have -furnished us also with delicious food for our eyes and ears.'—'Well, -then,' said he, 'suppose any one were to bring us perfumes, in order -that we might also banquet on sweet smells?'—'By no means,' said -Socrates; 'for as there is one sort of dress fit for women and another -for men, so there is one kind of smell fit for women and another for -men. And no man is ever anointed with perfume for the sake of men; and -as to women, especially when they are brides,—as, for instance, the -bride of this Niceratus here, and the bride of Critobulus,—how can -they want perfumes in their husbands, when they themselves are redolent -of it? But the smell of the oil in the gymnasia, when it is present, is -sweeter than perfume to women; and when it is absent, they long more -for it. For if a slave and a freeman be anointed with perfume, they -both smell alike in a moment; but those smells which are derived from -free labours, require both virtuous habits and a good deal of time -if they are to be agreeable and in character with a freeman.'" And - -<span class="pagenum">[Pg 1097]</span> - -that admirable writer Chrysippus says that perfumes (μύρα) -derive their name from being prepared with great toil (μόρος) -and useless labour. The Lacedæmonians even expel from Sparta those -who make perfumes, as being wasters of oil; and those who dye wool, -as being destroyers of the whiteness of the wool. And Solon the -philosopher, in his laws, forbade men to be sellers of perfumes.</p> - -<p>35. "But now, not only scents," as Clearchus says in the third book of -his Lives, "but also dyes, being full of luxury, tend to make those -men effeminate who have anything to do with them. And do you think -that effeminacy without virtue has anything desirable in it? But even -Sappho, a thorough woman, and a poetess into the bargain, was ashamed -to separate honour from elegance; and speaks thus—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But elegance I truly love;</div> - <div class="verse">And this my love of life has brilliancy,</div> - <div class="verse">And honour, too, attached to it:</div> - </div> - </div> - </div> -</div> - -<p>making it evident to everybody that the desire of life that she -confessed had respectability and honour in it; and these things -especially belong to virtue. But Parrhasius the painter, although he -was a man beyond all measure arrogant about his art, and though he got -the credit of a liberal profession by some mere pencils and pallets, -still in words set up a claim to virtue, and put this inscription on -all his works that are at Lindus:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">This is Parrhasius' the painter's work,</div> - <div class="verse">A most luxurious (ἁβροδίαιτος) and virtuous man.</div> - </div> - </div> - </div> -</div> - -<p>And a wit being indignant at this, because, I suppose, he seemed to be -a disgrace to the delicacy and beauty of virtue, having perverted the -gifts which fortune had bestowed upon him to luxury, proposed to change -the inscription into ῥαβδοδίαιτος ἀνήρ: Still, said he, the -man must be endured, since he says that he honours virtue." These are -the words of Clearchus. But Sophocles the poet, in his play called The -Judgment, represents Venus, being a sort of Goddess of Pleasure, as -anointed with perfumes, and looking in a glass; but Minerva, as being a -sort of Goddess of Intellect and Mind, and also of Virtue, as using oil -and gymnastic exercises.</p> - -<p>36. In reply to this, Masurius said;—But, my most excellent friend, -are you not aware that it is in our brain that our senses are soothed, -and indeed reinvigorated, by sweet smells? as Alexis says in his -Wicked Woman, where he speaks thus—</p> - -<p><span class="pagenum">[Pg 1098]</span></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent10">The best recipe for health</div> - <div class="verse">Is to apply sweet scents unto the brain.</div> - </div> - </div> - </div> -</div> - -<p>And that most valiant, and indeed warlike poet, Alcæus, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">He shed a sweet perfume all o'er my breast.</div> - </div> - </div> - </div> -</div> - -<p>And the wise Anacreon says somewhere—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Why fly away, now that you've well anointed</div> - <div class="verse">Your breast, more hollow than a flute, with unguents?</div> - </div> - </div> - </div> -</div> -<p>for he recommends anointing the breast with unguent, as being the seat -of the heart, and considering it an admitted point that that is soothed -with fragrant smells. And the ancients used to act thus, not only -because scents do of their own nature ascend upwards from the breast -to the seat of smelling, but also because they thought that the soul -had its abode in the heart; as Praxagoras, and Philotimus the physician -taught; and Homer, too, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">He struck his breast, and thus reproved his heart.<a name="FNanchor_128" id="FNanchor_128"></a><a href="#Footnote_128" class="fnanchor">[128]</a></div> - </div> - </div> - </div> -</div> - -<p>And again he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">His heart within his breast did rage.<a name="FNanchor_129" id="FNanchor_129"></a><a href="#Footnote_129" class="fnanchor">[129]</a></div> - </div> - </div> - </div> -</div> - -<p>And in the Iliad he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But Hector's heart within his bosom shook.<a name="FNanchor_130" id="FNanchor_130"></a><a href="#Footnote_130" class="fnanchor">[130]</a></div> - </div> - </div> - </div> -</div> - -<p>And this they consider a proof that the most important portion of the -soul is situated in the heart; for it is as evident as possible that -the heart quivers when under the agitation of fear. And Agamemnon, in -Homer, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Scarce can my knees these trembling limbs sustain,</div> - <div class="verse">And scarce my heart support its load of pain;</div> - <div class="verse">With fears distracted, with no fix'd design,</div> - <div class="verse">And all my people's miseries are mine.<a name="FNanchor_131" id="FNanchor_131"></a><a href="#Footnote_131" class="fnanchor">[131]</a></div> - </div> - </div> - </div> -</div> - -<p>And Sophocles has represented women released from fear as saying—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Now Fear's dark daughter does no more exult</div> - <div class="verse">Within my heart.<a name="FNanchor_132" id="FNanchor_132"></a><a href="#Footnote_132" class="fnanchor">[132]</a></div> - </div> - </div> - </div> -</div> - -<p>But Anaxandrides makes a man who is struggling with fear say—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent10">O my wretched heart!</div> - <div class="verse">How you alone of all my limbs or senses</div> - <div class="verse">Rejoice in evil; for you leap and dance</div> - <div class="verse">The moment that you see your lord alarm'd.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1099]</span></p> - -<div class="sidenote-left">PERFUMES.</div> - -<p>And Plato says, "that the great Architect of the universe has placed -the lungs close to the heart, by nature soft and destitute of blood, -and having cavities penetrable like sponge, that so the heart, when -it quivers, from fear of adversity or disaster, may vibrate against -a soft and yielding substance." But the garlands with which men bind -their bosoms are called ὑποθυμιάδες by the poets, from the -exhalations (ἀναθυμίασις) of the flowers, and not because the -soul (ψυχὴ) is called θυμὸς, as some people think.</p> - -<p>37. Archilochus is the earliest author who uses the word μύρον -(perfume), where he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">She being old would spare her perfumes (μύρα).</div> - </div> - </div> - </div> -</div> - -<p>And in another place he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Displaying hair and breast perfumed (ἐσμυρισμένον);</div> - <div class="verse">So that a man, though old, might fall in love with her.</div> - </div> - </div> - </div> -</div> - -<p>And the word μύρον is derived from μύῤῥα, which is -the Æolic form of σμύρνα (myrrh); for the greater portion -of unguents are made up with myrrh, and that which is called στακτὴ is -wholly composed of it. Not but what Homer was acquainted -with the fashion of using unguents and perfumes, but he calls them -ἔλαια, with the addition of some distinctive epithet, as—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Himself anointing them with dewy oil</div> - <div class="verse">(δροσόεντι ἐλαίῳ).<a name="FNanchor_133" id="FNanchor_133"></a><a href="#Footnote_133" class="fnanchor">[133]</a></div> - </div> - </div> - </div> -</div> - -<p>And in another place he speaks of an oil as perfumed<a name="FNanchor_134" id="FNanchor_134"></a><a href="#Footnote_134" class="fnanchor">[134]</a> -(τεθυωμένον). And in his poems also, Venus anoints the dead -body of Hector with ambrosial rosy oil; and this is made of flowers. -But with respect to that which is made of spices, which they called -θυώματα, he says, speaking of Juno,—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Here first she bathes, and round her body pours</div> - <div class="verse">Soft oils of fragrance and ambrosial showers:</div> - <div class="verse">The winds perfumed, the balmy gale convey</div> - <div class="verse">Through heaven, through earth, and all the aërial way.</div> - <div class="verse">Spirit divine! whose exhalation greets</div> - <div class="verse">The sense of gods with more than mortal sweets.<a name="FNanchor_135" id="FNanchor_135"></a><a href="#Footnote_135" class="fnanchor">[135]</a></div> - </div> - </div> - </div> -</div> - -<p>38. But the choicest unguents are made in particular places, as -Apollonius of Herophila says in his treatise on Perfumes, where he -writes—"The iris is best in Elis, and at Cyzicus; the perfume made -from roses is most excellent at Phaselis, and that made at Naples and -Capua is also very fine. That made from crocuses is in the highest -perfection at - -<span class="pagenum">[Pg 1100]</span> - -Soli in Cilicia, and at Rhodes. The essence of spikenard is best at -Tarsus; and the extract of vine-leaves is made best in Cyprus and at -Adramyttium. The best perfume from marjoram and from apples comes -from Cos. Egypt bears the palm for its essence of cypirus; and the -next best is the Cyprian, and Phœnician, and after them comes the -Sidonian. The perfume called Panathenaicum is made at Athens; and those -called Metopian and Mendesian are prepared with the greatest skill in -Egypt. But the Metopian is made of oil which is extracted from bitter -almonds. Still, the superior excellence of each perfume is owing to -the purveyors and the materials and the artists, and not to the place -itself; for Ephesus formerly, as men say, had a high reputation for the -excellence of its perfumes, and especially of its megallium, but now -it has none. At one time, too, the unguents made in Alexandria were -brought to high perfection, on account of the wealth of the city, and -the attention that Arsinoe and Berenice paid to such matters; and the -finest extract of roses in the world was made at Cyrene while the great -Berenice was alive. Again, in ancient times, the extract of vine-leaves -made at Adramyttium was but poor; but afterwards it became first-rate, -owing to Stratonice, the wife of Eumenes. Formerly, too, Syria used to -make every sort of unguent admirably, especially that extracted from -fenugreek; but the case is quite altered now. And long ago there used -to be a most delicious unguent extracted from frankincense at Pergamus, -owing to the invention of a certain perfumer of that city, for no one -else had ever made it before him; but now none is made there.</p> - -<p>"Now, when a valuable unguent is poured on the top of one that is -inferior, it remains on the surface; but when good honey is poured on -the top of that which is inferior, it works its way to the bottom, for -it compels that which is worse to rise above it."</p> - -<p>39. Achæus mentions Egyptian perfumes in his Prizes; and says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">They'll give you Cyprian stones, and ointments choice</div> - <div class="verse">From dainty Egypt, worth their weight in silver.</div> - </div> - </div> - </div> -</div> - -<p>"And perhaps," says Didymus, "he means in this passage that which is -called στακτὴ, on account of the myrrh which is brought to -Egypt, and from thence imported into Greece."</p> - -<p><span class="pagenum">[Pg 1101]</span></p> - -<div class="sidenote-left">PERFUMES.</div> - -<p>And Hicesius says, in the second book of his treatise on Matter,—"Of -perfumes, some are rubbed on, and some are poured on. Now, the perfume -made from roses is suitable for drinking parties, and so is that made -from myrtles and from apples; and this last is good for the stomach, -and useful for lethargic people. That made from vine-leaves is good -for the stomach, and has also the effect of keeping the mind clear. -Those extracted from sampsychum and ground thyme are also well suited -to drinking parties; and so is that extract of crocus which is not -mixed with any great quantity of myrrh. The στακτὴ, also, is -well suited for drinking parties; and so is the spikenard: that made -from fenugreek is sweet and tender; while that which comes from white -violets is fragrant, and very good for the digestion."</p> - -<p>Theophrastus, also, in his treatise on Scents, says, "that some -perfumes are made of flowers; as, for instance, from roses, and white -violets, and lilies, which last is called σούσινον. There -are also those which are extracted from mint and ground thyme, and -gopper, and the crocus; of which the best is procured in Ægina and -Cilicia. Some, again, are made of leaves, as those made from myrrh and -the œnanthe; and the wild vine grows in Cyprus, on the mountains, and -is very plentiful; but no perfume is made of that which is found in -Greece, because that has no scent. Some perfumes, again, are extracted -from roots; as is that made from the iris, and from spikenard, and from -marjoram, and from zedoary."</p> - -<p>40. Now, that the ancients were very much addicted to the use of -perfumes, is plain from their knowing to which of our limbs each -unguent was most suitable. Accordingly, Antiphanes, in his Thoricians, -or The Digger, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> He really bathes—</div> - <div class="verse indent-4"><i>B.</i> <span style="margin-left: 7em;"> What then?</span></div> - <div class="verse indent-4"><i>A.</i> In a large gilded tub, and steeps his feet</div> - <div class="verse indent-3">And legs in rich Egyptian unguents;</div> - <div class="verse indent-3">His jaws and breasts he rubs with thick palm-oil,</div> - <div class="verse indent-3">And both his arms with extract sweet of mint;</div> - <div class="verse indent-3">His eyebrows and his hair with marjoram,</div> - <div class="verse indent-3">His knees and neck with essence of ground thyme.</div> - </div> - </div> - </div> -</div> - -<p>And Cephisodorus, in his Trophonius, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> And now that I may well anoint my body,</div> - <div class="verse indent-3">Buy me some unguents, I beseech you, Xanthias,</div> - <div class="verse indent-3">Of roses made and irises. Buy, too,</div> - -<span class="pagenum">[Pg 1102]</span> - - <div class="verse indent-3">Some oil of baccaris for my legs and feet.</div> - <div class="verse indent-4"><i>B.</i> You stupid wretch! Shall I buy baccaris,</div> - <div class="verse indent-3">And waste it on your worthless feet?</div> - </div> - </div> - </div> -</div> - -<p>Anaxandrides, too, in his Protesilaus, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Unguents from Peron, which but yesterday</div> - <div class="verse">He sold to Melanopus,—very costly,</div> - <div class="verse">Fresh come from Egypt; which he uses now</div> - <div class="verse">To anoint the feet of vile Callistratus.</div> - </div> - </div> - </div> -</div> - -<p>And Theopompus also mentions this perfumer, Peron, in his Admetus, and -in the Hedychares. Antiphanes, too, says in his Antea—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I left the man in Peron's shop, just now,</div> - <div class="verse">Dealing for ointments; when he has agreed,</div> - <div class="verse">He'll bring you cinnamon and spikenard essence.</div> - </div> - </div> - </div> -</div> - -<p>41. Now, there is a sort of ointment called βάκκαρις by many -of the comic poets; and Hipponax uses this name in the following line:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I then my nose with baccaris anointed,</div> - <div class="verse">Redolent of crocus.</div> - </div> - </div> - </div> -</div> - -<p>And Achæus, in his Æthon, a satyric drama, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Anointed o'er with baccaris, and dressing</div> - <div class="verse">All his front hair with cooling fans of feathers.</div> - </div> - </div> - </div> -</div> - -<p>But Ion, in his Omphale, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">'Tis better far to know the use of μύρα,</div> - <div class="verse">And βάκκαρις, and Sardian ornaments,</div> - <div class="verse">Than all the fashions in the Peloponnesus.</div> - </div> - </div> - </div> -</div> - -<p>And when he speaks of Sardian ornaments, he means to include perfumes; -since the Lydians were very notorious for their luxury. And so Anacreon -uses the word Λυδοπαθὴς (Lydian-like) as equivalent to -ἡδυπαθὴς (luxurious). Sophocles also uses the word -βάκκαρις; and Magnes, in his Lydians, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">A man should bathe, and then with baccaris</div> - <div class="verse">Anoint himself.</div> - </div> - </div> - </div> -</div> - -<p>Perhaps, however, μύρον and βάκκαρις were not exactly -the same thing; for Æschylus, in his Amymone, makes a distinction -between them, and says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Your βακκάρεις and your μύρα.</div> - </div> - </div> - </div> -</div> - -<p>And Simonides says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And then with μύρον, and rich spices too,</div> - <div class="verse">And βάκκαρις, did I anoint myself.</div> - </div> - </div> - </div> -</div> - -<p>And Aristophanes, in his Thesmophoriazusæ, says—</p> - -<p><span class="pagenum">[Pg 1103]</span></p> - -<div class="sidenote-left">PERFUMES.</div> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">O venerable Jove! with what a scent</div> - <div class="verse">Did that vile bag, the moment it was open'd,</div> - <div class="verse">O'erwhelm me, full of βάκκαρις and μύρον!<a name="FNanchor_136" id="FNanchor_136"></a><a href="#Footnote_136" class="fnanchor">[136]</a></div> - </div> - </div> - </div> -</div> - -<p>42. Pherecrates mentions an unguent, which he calls βρένθιον, -in his Trifles, saying—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I stood, and order'd him to pour upon us</div> - <div class="verse">Some brenthian unguent, that he also might</div> - <div class="verse">Pour it on those departing.</div> - </div> - </div> - </div> -</div> - -<p>And Crates mentions what he calls royal unguent, in his Neighbours; -speaking as follows:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">He smelt deliciously of royal unguent.</div> - </div> - </div> - </div> -</div> - -<p>But Sappho mentions the royal and the brenthian unguent together, as if -they were one and the same thing; saying—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">βρενθεΐῳ βασιληΐῳ,</div> - </div> - </div> - </div> -</div> - -<p>Aristophanes speaks of an unguent which he calls ψάγδης, in -his Daitaleis; saying—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Come, let me see what unguent I can give you:</div> - <div class="verse">Do you like ψάγδης?</div> - </div> - </div> - </div> -</div> - -<p>And Eupolis, in his Marica, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">All his breath smells of ψάγδης.</div> - </div> - </div> - </div> -</div> - -<p>Eubulus, in his Female Garland-seller's, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">She thrice anointed with Egyptian psagdas (ψάγδανι).</div> - </div> - </div> - </div> -</div> - -<p>Polemo, in his writings addressed to Adæus, says that there is an -unguent in use among the Eleans called plangonium, from having been -invented by a man named Plangon. And Sosibius says the same in his -Similitudes; adding, that the unguent called megallium is so named -for a similar reason: for that that was invented by a Sicilian whose -name was Megallus. But some say that Megallus was an Athenian: and -Aristophanes mentions him in his Telmissians, and so does Pherecrates -in his Petale; and Strattis, in his Medea, speaks thus:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And say that you are bringing her such unguents,</div> - <div class="verse">As old Megallus never did compound,</div> - <div class="verse">Nor Dinias, that great Egyptian, see,</div> - <div class="verse">Much less possess.</div> - </div> - </div> - </div> -</div> - -<p>Amphis also, in his Ulysses, mentions the Megallian unguent in the -following passage—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> Adorn the walls all round with hangings rich,</div> - <div class="verse indent-3">Milesian work; and then anoint them o'er</div> - -<span class="pagenum">[Pg 1104]</span> - - <div class="verse indent-3">With sweet megallium, and also burn</div> - <div class="verse indent-3">The royal mindax.</div> - <div class="verse indent-4"><i>B.</i> <span style="margin-left: 7em;"> Where did you, O master,</span></div> - <div class="verse indent-3">E'er hear the name of such a spice as that?</div> - </div> - </div> - </div> -</div> - -<p>Anaxandrides, too, in his Tereus, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And like the illustrious bride, great Basilis,</div> - <div class="verse">She rubs her body with megallian unguent.</div> - </div> - </div> - </div> -</div> - -<p>Menander speaks of an unguent made of spikenard, in his Cecryphalus, -and says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> This unguent, boy, is really excellent.</div> - <div class="verse indent-4"><i>B.</i> Of course it is, 'tis spikenard.</div> - </div> - </div> - </div> -</div> - -<p>43. And anointing oneself with an unguent of this description, Alcæus -calls μυρίσασθαι, in his Palæstræ, speaking thus—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Having anointed her (μυρίσασα), she shut her up</div> - <div class="verse">In her own stead most secretly.</div> - </div> - </div> - </div> -</div> - -<p>But Aristophanes uses not μυρίσματα, but μυρώματα, in -his Ecclesiazusæ, saying—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I who 'm anointed (μεμύρισμαι) o'er my head with unguents</div> - <div class="verse">(μυρώμασι).<a name="FNanchor_137" id="FNanchor_137"></a><a href="#Footnote_137" class="fnanchor">[137]</a></div> - </div> - </div> - </div> -</div> - -<p>There was also an unguent called sagda, which is mentioned by Eupolis -in his Coraliscus, where he writes—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And baccaris, and sagda too.</div> - </div> - </div> - </div> -</div> - -<p>And it is spoken of likewise by Aristophanes, in his Daitaleis; and -Eupolis in his Marica says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And all his breath is redolent of sagda:</div> - </div> - </div> - </div> -</div> - -<p>which expression Nicander of Thyatira understands to be meant as an -attack upon a man who is too much devoted to luxury. But Theodoras -says, that sagda is a species of spice used in fumigation.</p> - -<p>44. Now a cotyla of unguent used to be sold for a high price at Athens, -even, as Hipparchus says in his Nocturnal Festival, for as much as -five minæ; but as Menander, in his Misogynist, states, for ten. And -Antiphanes, in his Phrearrus, where he is speaking of the unguent -called stacte, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The stacte at two minæ's not worth having.</div> - </div> - </div> - </div> -</div> - -<p>Now the citizens of Sardis were not the only people addicted to the use -of unguents, as Alexis says in his Maker of Goblets—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The whole Sardian people is of unguents fond;</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">PERFUMES.</div> - -<p>but the Athenians also, who have always been the leaders of every -refinement and luxury in human life, used them very - -<span class="pagenum">[Pg 1105]</span> - -much; so that among them, as has been already mentioned, they used to -fetch an enormous price; but, nevertheless, they did not abstain from -the use of them on that account; just as we now do not deny ourselves -scents which are so expensive and exquisite that those things are mere -trifles which are spoken of in the Settler of Alexis—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">For he did use no alabaster box</div> - <div class="verse">From which t'anoint himself; for this is but</div> - <div class="verse">An ordinary, and quite old-fashion'd thing.</div> - <div class="verse">But he let loose four doves all dipp'd in unguents,</div> - <div class="verse">Not of one kind, but each in a different sort;</div> - <div class="verse">And then they flew around, and hovering o'er us,</div> - <div class="verse">Besprinkled all our clothes and tablecloths.</div> - <div class="verse">Envy me not, ye noble chiefs of Greece;</div> - <div class="verse">For thus, while sacrificing, I myself</div> - <div class="verse">Was sprinkled o'er with unguent of the iris.</div> - </div> - </div> - </div> -</div> - -<p>45. Just think, in God's name, my friends, what luxury, or I should -rather say, what profuse waste it was to have one's garments sprinkled -in this manner, when a man might have taken up a little unguent in -his hands, as we do now, and in that manner have anointed his whole -body, and especially his head. For Myronides says, in his treatise -on Unguents and Garlands, that "the fashion of anointing the head at -banquets arose from this:—that those men whose heads are naturally -dry, find the humours which are engendered by what they eat, rise up -into their heads; and on this account, as their bodies are inflamed -by fevers, they bedew their heads with lotions, so as to prevent -the neighbouring humours from rising into a part which is dry, and -which also has a considerable vacuum in it. And so at their banquets, -having consideration for this fact, and being afraid of the strength -of the wine rising into their heads, men have introduced the fashion -of anointing their heads, and by these means the wine, they think, -will have less effect upon them, if they make their head thoroughly -wet first. And as men are never content with what is merely useful, -but are always desirous to add to that whatever tends to pleasure and -enjoyment; in that way they have been led to adopt the use of unguents."</p> - -<p>We ought, therefore, my good cynic Theodorus, to use at banquets -those unguents which have the least tendency to produce heaviness, -and to employ those which have astringent - -<span class="pagenum">[Pg 1106]</span> - -or cooling properties very sparingly. But Aristotle, that man of most -varied learning, raises the question, "Why men who use unguents are -more grey than others? Is it because unguents have drying properties -by reason of the spices used in their composition, so that they who -use them become dry, and the dryness produces greyness? For whether -greyness arises from a drying of the hair, or from a want of natural -heat, at all events dryness has a withering effect. And it is on this -account too that the use of hats makes men grey more quickly; for by -them the moisture which ought to nourish the hair is taken away."</p> - -<p>46. But when I was reading the twenty-eighth book of the History of -Posidonius, I observed, my friends, a very pleasant thing which was -said about unguents, and which is not at all foreign to our present -discussion. For the philosopher says—"In Syria, at the royal banquets, -when the garlands are given to the guests, some slaves come in, having -little bladders full of Babylonian perfumes, and going round the room -at a little distance from the guests, they bedew their garlands with -the perfumes, sprinkling nothing else." And since the discussion has -brought us to this point, I will add</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">A verse to Love,</div> - </div> - </div> - </div> -</div> - -<p>as the bard of Cythera says, telling you that Janus, who is worshipped -as a great god by us, and whom we call Janus Pater, was the original -inventor of garlands. And Dracon of Corcyra tells us this in his -treatise on Precious Stones, where his words are—"But it is said that -Janus had two faces, the one looking forwards and the other backwards; -and that it is from him that the mountain Janus and the river Janus are -both named, because he used to live on the mountain. And they say that -he was the first inventor of garlands, and boats, and ships; and was -also the first person who coined brazen money. And on this account many -cities in Greece, and many in Italy and Sicily, place on their coins -a head with two faces, and on the obverse a boat, or a garland, or a -ship. And they say that he married his sister Camise, and had a son -named Æthax, and a daughter Olistene. And he, aiming at a more extended -power and renown, sailed over to Italy, and settled on a mountain near -Rome, which was called Janiculum from his name."</p> - -<div class="sidenote-left">LIBATIONS.</div> - -<p>47. This, now, is what was said about perfumes and some unguents. -And after this most of them asked for wine, - -<span class="pagenum">[Pg 1107]</span> - -some demanding the Cup of the Good Deity, others that of Health, and -different people invoking different deities; and so they all fell to -quoting the words of those poets who had mentioned libations to these -different deities; and I will now recapitulate what they said, for they -quoted Antiphanes, who, in his Clowns, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Harmodius was invoked, the pæan sung,</div> - <div class="verse">Each drank a mighty cup to Jove the Saviour.</div> - </div> - </div> - </div> -</div> - -<p>And Alexis, in his Usurer, or The Liar, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> Fill now the cup with the libation due</div> - <div class="verse indent-3">To Jove the Saviour; for he surely is</div> - <div class="verse indent-3">Of all the gods most useful to mankind.</div> - <div class="verse indent-4"><i>B.</i> Your Jove the Saviour, if I were to burst,</div> - <div class="verse indent-3">Would nothing do for me.</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 10em;"> Just drink, and trust him.</span></div> - </div> - </div> - </div> -</div> - -<p>And Nicostratus, in his Pandrosos, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent6">And so I will, my dear;</div> - <div class="verse">But fill him now a parting cup to Health;</div> - <div class="verse">Here, pour a due libation out to Health.</div> - <div class="verse">Another to Good Fortune. Fortune manages</div> - <div class="verse">All the affairs of men; but as for Prudence,—</div> - <div class="verse">That is a blind irregular deity.</div> - </div> - </div> - </div> -</div> - -<p>And in the same play he mentions mixing a cup in honour of the Good -Deity, as do nearly all the poets of the old comedy; but Nicostratus -speaks thus—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Fill a cup quickly now to the Good Deity,</div> - <div class="verse">And take away this table from before me;</div> - <div class="verse">For I have eaten quite enough;—I pledge</div> - <div class="verse">This cup to the Good Deity;—here, quick, I say,</div> - <div class="verse">And take away this table from before me.</div> - </div> - </div> - </div> -</div> - -<p>Xenarchus, too, in his Twins, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And now when I begin to nod my head,</div> - <div class="verse">The cup to the Good Deity * * - * - * - * - * -</div> - <div class="verse">That cup, when I had drain'd it, near upset me;</div> - <div class="verse">And then the next libation duly quaff'd</div> - <div class="verse">To Jove the Saviour, wholly wreck'd my boat,</div> - <div class="verse">And overwhelm'd me as you see.</div> - </div> - </div> - </div> -</div> - -<p>And Eriphus, in his Melibœa, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Before he'd drunk a cup to the Good Deity,</div> - <div class="verse">Or to great Jove the Saviour.</div> - </div> - </div> - </div> -</div> - -<p>48. And Theophrastus, in his essay on Drunkenness, says—"The unmixed -wine which is given at a banquet, which they call the pledge-cup -in honour of the Good Deity, they offer in small quantities, as if -reminding the guests of its strength, - -<span class="pagenum">[Pg 1108]</span> - -and of the liberality of the god, by the mere taste. And they hand it -round when men are already full, in order that there may be as little -as possible drunk out of it. And having paid adoration three times, -they take it from the table, as if they were entreating of the gods -that nothing may be done unbecomingly, and that they may not indulge -in immoderate desires for this kind of drink, and that they may derive -only what is honourable and useful from it." And Philochorus, in the -second book of his Atthis, says—"And a law was made at that time, -that after the solid food is removed, a taste of the unmixed wine -should be served round as a sort of sample of the power of the Good -Deity, but that all the rest of the wine should be previously mixed; on -which account the Nymphs had the name given them of Nurses of Bacchus." -And that when the pledge-cup to the Good Deity was handed round, it was -customary to remove the tables, is made plain by the wicked action of -Dionysius the tyrant of Sicily. For there was a table of gold placed -before the statue of Æsculapius at Syracuse; and so Dionysius, standing -before it, and chinking a pledge-cup to the Good Deity, ordered the -table to be removed.</p> - -<p>But among the Greeks, those who sacrifice to the Sun, as Phylarchus -tells us in the twelfth book of his History, make their libations of -honey, as they never bring wine to the altars of the gods; saying that -it is proper that the god who keeps the whole universe in order, and -regulates everything, and is always going round and superintending the -whole, should in no respect be connected with drunkenness.</p> - -<p>49. Most writers have mentioned the Attic Scolia; and they are worthy -also of being mentioned by me to you, on account of the antiquity and -simple style of composition of the authors, and of those especially who -gained a high reputation for that description of poetry, Alcæus and -Anacreon; as Aristophanes says in his Daitaleis, where we find this -line—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Come, then, a scolium sing to me,</div> - <div class="verse">Of old Alcæus or Anacreon.</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">SCOLIA.</div> - -<p>Praxilla, the Sicyonian poetess, was also celebrated for the -composition of scolia. Now they are called scolia, not because of -the character of the verse in which they are written, as if it were -σκολιὸς (crooked); for men call also - -<span class="pagenum">[Pg 1109]</span> - -those poems written in a laxer kind of metre σκολιά. But, "as there -are three kinds of songs" (as Artemo of Cassandra says in the second -book of his treatise on the Use of Books), "one or other of which -comprehends everything which is sung at banquets; the first kind is -that which it was usual for the whole party to sing; the second is that -which the whole party indeed sang, not, however, together, but going -round according to some kind of succession; the third is that which is -ranked lowest of all, which was not sung by all the guests, but only by -those who seemed to understand what was to be done, wherever they might -happen to be sitting; on which account, as having some irregularity -in it beyond what the other kinds had, in not being sung by all the -guests, either together or in any definite kind of succession, but -just as it might happen, it was called σκολιόν. And songs of this kind -were sung when the ordinary songs, and those in which every one was -bound to join, had come to an end. For then they invited all the more -intelligent of the guests to sing some song worth listening to. And -what they thought worth listening to were such songs as contained some -exhortations and sentiments which seemed useful for the purposes of -life."</p> - -<p>50. And of these Deipnosophists, one quoted one scolium, and one -another. And these were those which were recited—</p> - -<p>I.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">O thou Tritonian Pallas, who from heaven above</div> - <div class="verse indent2">Look'st with protecting eye</div> - <div class="verse indent2">On this holy city and land,</div> - <div class="verse">Deign our protectress now to prove</div> - <div class="verse indent2">From loss in war, from dread sedition's band.</div> - <div class="verse">And death's untimely blow, thou and thy father Jove.</div> - </div> - </div> - </div> -</div> - -<p>II.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I sing at this glad season, of the Queen,</div> - <div class="verse">Mother of Plutus, heavenly Ceres;</div> - <div class="verse">May you be ever near us,</div> - <div class="verse">You and your daughter Proserpine,</div> - <div class="verse indent2">And ever as a friend</div> - <div class="verse indent2">This citadel defend.</div> - </div> - </div> - </div> -</div> - -<p>III.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent2">Latona once in Delos, as they say,</div> - <div class="verse indent2">Did two great children bear,</div> - <div class="verse indent2">Apollo with the golden hair,</div> - <div class="verse indent2">Bright Phœbus, god of day.</div> - <div class="verse">And Dian, mighty huntress, virgin chaste.</div> - <div class="verse">On whom all women's trust is placed.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1110]</span></p> - -<p>IV.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Raise the loud shout to Pan, Arcadia's king;</div> - <div class="verse">Praise to the Nymphs' loved comrade sing!</div> - <div class="verse indent2">Come, O Pan, and raise with me</div> - <div class="verse indent2">The song in joyful ecstasy.</div> - </div> - </div> - </div> -</div> - -<p>V.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">We have conquer'd as we would,</div> - <div class="verse">The gods reward us as they should,</div> - <div class="verse">And victory bring from Pandrosos<a name="FNanchor_138" id="FNanchor_138"></a><a href="#Footnote_138" class="fnanchor">[138]</a></div> - <div class="verse">to Pallas.</div> - </div> - </div> - </div> -</div> - -<p>VI.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Oh, would the gods such grace bestow,</div> - <div class="verse indent2">That opening each man's breast,</div> - <div class="verse">One might survey his heart, and know</div> - <div class="verse indent2">How true the friendship that could stand that test.</div> - </div> - </div> - </div> -</div> - -<p>VII.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Health's the best gift to mortal given;</div> - <div class="verse">Beauty is next; the third great prize</div> - <div class="verse">Is to grow rich, free both from sin and vice;</div> - <div class="verse">The fourth, to pass one's youth with friends beloved by heaven.</div> - </div> - </div> - </div> -</div> - -<p>And when this had been sung, and everybody had been delighted with it; -and when it had been mentioned that even the incomparable Plato had -spoken of this scolium as one most admirably written, Myrtilus said, -that Anaxandrides the comic poet had turned it into ridicule in his -Treasure, speaking thus of it—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The man who wrote this song, whoe'er he was,</div> - <div class="verse">When he call'd health the best of all possessions,</div> - <div class="verse">Spoke well enough. But when the second place</div> - <div class="verse">He gave to beauty, and the third to riches,</div> - <div class="verse">He certainly was downright mad; for surely</div> - <div class="verse">Riches must be the next best thing to health,</div> - <div class="verse">For who would care to be a starving beauty?</div> - </div> - </div> - </div> -</div> - -<p>After that, these other scolia were sung—<br /><br /></p> - -<p>VIII.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">'Tis well to stand upon the shore,</div> - <div class="verse indent2">And look on others on the sea;</div> - <div class="verse">But when you once have dipp'd your oar,</div> - <div class="verse indent2">By the present wind you must guided be.</div> - </div> - </div> - </div> -</div> - -<p>IX.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">A crab caught a snake in his claw,</div> - <div class="verse indent2">And thus he triumphantly spake,—</div> - <div class="verse">"My friends must be guided by law,</div> - <div class="verse indent2">Nor love crooked counsels to take."</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1111]</span></p> - -<div class="sidenote-left">SCOLIA.</div> - -<p>X.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I'll wreathe my sword in myrtle-bough,</div> - <div class="verse">The sword that laid the tyrant low,</div> - <div class="verse">When patriots, burning to be free,</div> - <div class="verse">To Athens gave equality.<a name="FNanchor_139" id="FNanchor_139"></a><a href="#Footnote_139" class="fnanchor">[139]</a></div> - </div> - </div> - </div> -</div> - -<p>XI.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Harmodius, hail! though reft of breath,</div> - <div class="verse">Thou ne'er shalt feel the stroke of death.</div> - <div class="verse">The happy heroes' isles shall be</div> - <div class="verse">The bright abode allotted thee.</div> - </div> - </div> - </div> -</div> - -<p>XII.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I'll wreathe the sword in myrtle-bough,</div> - <div class="verse">The sword that laid Hipparchus low,</div> - <div class="verse">When at Minerva's adverse fane</div> - <div class="verse">He knelt, and never rose again.</div> - </div> - </div> - </div> -</div> - -<p>XIII.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">While Freedom's name is understood,</div> - <div class="verse">You shall delight the wise and good;</div> - <div class="verse">You dared to set your country free,</div> - <div class="verse">And gave her laws equality.</div> - </div> - </div> - </div> -</div> - -<p>XIV.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Learn, my friend, from Admetus' story,</div> - <div class="verse indent2">All worthy friends and brave to cherish;</div> - <div class="verse">But cowards shun when danger comes,</div> - <div class="verse indent2">For they will leave you alone to perish,</div> - </div> - </div> - </div> -</div> - -<p>XV.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Ajax of the ponderous spear, mighty son of Telamon,</div> - <div class="verse">They call you bravest of the Greeks, next to the great Achilles,</div> - <div class="verse">Telamon came first, and of the Greeks the second man</div> - <div class="verse">Was Ajax, and with him there came invincible Achilles.</div> - </div> - </div> - </div> -</div> - -<p>XVI.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Would that I were an ivory lyre,</div> - <div class="verse indent2">Struck by fair boys to great Iacchus' taste;</div> - <div class="verse">Or golden trinket pure from fire,</div> - <div class="verse indent2">Worn by a lady fair, of spirit chaste.</div> - </div> - </div> - </div> -</div> - -<p>XVII.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Drink with me, and sport with me,</div> - <div class="verse">Love with me, wear crowns with me,</div> - <div class="verse">Be mad with me when I am moved with rage,</div> - <div class="verse">And modest when I yield to counsels sage.</div> - </div> - </div> - </div> -</div> - -<p>XVIII.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">A scorpion 'neath every stone doth lie,</div> - <div class="verse">And secrets usually hide treachery.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1112]</span></p> - -<p>XIX.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">A sow one acorn has, and wants its brother;</div> - <div class="verse">And I have one fair maid, and seek another.</div> - </div> - </div> - </div> -</div> - -<p>XX.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">A wanton and a bath-keeper both cherish the same fashion,</div> - <div class="verse">Giving the worthless and the good the self-same bath to wash in.</div> - </div> - </div> - </div> -</div> - -<p>XXI.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Give Cedon wine, O slave, and fill it up,</div> - <div class="verse">If you must give each worthy man a cup.</div> - </div> - </div> - </div> -</div> - -<p>XXII.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Alas! Leipsydrium, you betray</div> - <div class="verse indent2">A host of gallant men,</div> - <div class="verse">Who for their country many a day</div> - <div class="verse indent2">Have fought, and would again.</div> - <div class="verse">And even when they fell, their race</div> - <div class="verse">In their great actions you may trace.<a name="FNanchor_140" id="FNanchor_140"></a><a href="#Footnote_140" class="fnanchor">[140]</a></div> - </div> - </div> - </div> -</div> - -<p>XXIII.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The man who never will betray his friend,</div> - <div class="verse">Earns fame of which nor earth nor heaven shall see the end.</div> - </div> - </div> - </div> -</div> - -<p>Some also call that a scolium which was composed by Hybrias the Cretan; -and it runs thus—<br /><br /></p> - - -<p>XXIV.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I have great wealth, a sword, and spear,</div> - <div class="verse">And trusty shield beside me here;</div> - <div class="verse">With these I plough, and from the vine</div> - <div class="verse">Squeeze out the heart-delighting wine;</div> - <div class="verse">They make me lord of everything.</div> - <div class="verse">But they who dread the sword and spear,</div> - <div class="verse">And ever trusty shield to bear,</div> - <div class="verse">Shall fall before me on their knees,</div> - <div class="verse">And worship me whene'er I please,</div> - <div class="verse">And call me mighty lord and king.</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">SCOLIA.</div> - -<p>51. After this, Democritus said;—But the song which was composed by -that most learned writer, Aristotle, and addressed to Hermias<a name="FNanchor_141" id="FNanchor_141"></a><a href="#Footnote_141" class="fnanchor">[141]</a> -of Atarneus, is not a pæan, as was asserted by Demophilus, who -instituted a prosecution against the philosopher, on the ground of -impiety (having been suborned to act - -<span class="pagenum">[Pg 1113]</span> - -the part of accuser by Eurymedon, who was ashamed to appear himself -in the business). And he rested the charge of impiety on the fact of -his having been accustomed to sing at banquets a pæan addressed to -Hermias. But that this song has no characteristic whatever of a pæan, -but is a species of scolium, I will show you plainly from its own -language—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">O virtue, never but by labour to be won,</div> - <div class="verse">First object of all human life,</div> - <div class="verse">For such a prize as thee</div> - <div class="verse">There is no toil, there is no strife,</div> - <div class="verse">Nor even death which any Greek would shun;</div> - <div class="verse">Such is the guerdon fair and free,</div> - <div class="verse">And lasting too, with which thou dost thy followers grace,—</div> - <div class="verse">Better than gold,</div> - <div class="verse">Better than sleep, or e'en the glories old</div> - <div class="verse">Of high descent and noble race.</div> - <div class="verse">For you Jove's mighty son, great Hercules,</div> - <div class="verse">Forsook a life of ease;</div> - <div class="verse">For you the Spartan brothers twain</div> - <div class="verse">Sought toil and danger, following your behests</div> - <div class="verse">With fearless and unwearied breasts.</div> - <div class="verse">Your love it was that fired and gave</div> - <div class="verse">To early grave</div> - <div class="verse">Achilles and the giant son</div> - <div class="verse">Of Salaminian Telamon.</div> - <div class="verse">And now for you Atarneus' pride,</div> - <div class="verse">Trusting in others' faith, has nobly died;</div> - <div class="verse">But yet his name</div> - <div class="verse">Shall never die, the Muses' holy train</div> - <div class="verse">Shall bear him to the skies with deathless fame,</div> - <div class="verse">Honouring Jove, the hospitable god,</div> - <div class="verse">And honest hearts, proved friendship's blest abode.</div> - </div> - </div> - </div> -</div> - -<p>52. Now I don't know whether any one can detect in this any resemblance -to a pæan, when the author expressly states in it that Hermias is dead, -when he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And now for you Atarneus' pride,</div> - <div class="verse">Trusting in others' faith, has nobly died.</div> - </div> - </div> - </div> -</div> - -<p>Nor has the song the burden, which all pæans have, of Io Pæan, as that -song written on Lysander the Spartan, which really is a pæan, has; a -song which Duris, in his book entitled The Annals of the Samians, says -is sung in Samos. That also was a pæan which was written in honour of -Craterus the Macedonian, of which Alexinus the logician was the author, -as Hermippus the pupil of Callimachus says in the first book of his -Essay on Aristotle. And this song is sung at Delphi, with a boy playing -the lyre as an accompaniment - -<span class="pagenum">[Pg 1114]</span> - -to it. The song, too, addressed to Agemon of Corinth, the father -of Alcyone, which the Corinthians sang, contains the burden of the -pæan. And this burden, too, is even added by Polemo Periegetes to -his letter addressed to Aranthius. The song also which the Rhodians -sing, addressed to Ptolemy the first king of Egypt, is a pæan: for it -contains the burden Io Pæan, as Georgus tells us in his essay on the -Sacrifices at Rhodes. And Philochorus says that the Athenians sing -pæans in honour of Antigonus and Demetrius, which were composed by -Hermippus of Cyzicus, on an occasion when a great many poets had a -contest as to which could compose the finest pæan, and the victory was -adjudged to Hermippus. And, indeed, Aristotle himself, in his Defence -of himself from this accusation of impiety, (unless the speech is a -spurious one,) says—"For if I had wished to offer sacrifice to -Hermias as an immortal being, I should never have built him a tomb as a -mortal; nor if I had wished to make him out to be a god, should I have -honoured him with funeral obsequies like a man."</p> - -<p>53. When Democritus had said this, Cynulcus said;—Why do you remind -me of those cyclic poems, to use the words of your friend Philo, when -you never ought to say anything serious or important in the presence of -this glutton Ulpian? For he prefers lascivious songs to dignified ones; -such, for instance, as those which are called Locrian songs, which are -of a debauched sort of character, such as—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Do you not feel some pleasure now?</div> - <div class="verse">Do not betray me, I entreat you.</div> - <div class="verse">Rise up before the man comes back,</div> - <div class="verse">Lest he should ill-treat you and me.</div> - <div class="verse">'Tis morning now, dost thou not see</div> - <div class="verse">The daylight through the windows?</div> - </div> - </div> - </div> -</div> - -<div class="sidenote-left">PARODIES.</div> - -<p>And all Phœnicia is full of songs of this kind; and he himself, when -there, used to go about playing on the flute with the men who sing -colabri.<a name="FNanchor_142" id="FNanchor_142"></a><a href="#Footnote_142" class="fnanchor">[142]</a> -And there is good authority, Ulpian, for this word κόλαβροι. For -Demetrius the Scepsian, in the tenth book of his Trojan Array, speaks -thus:—"Ctesiphon the Athenian, who was a composer of the songs -called κόλαβροι, was made by Attalus, who succeeded Philetærus as king -of Pergamus, judge of all his subjects in the - -<span class="pagenum">[Pg 1115]</span> - -Æolian district." And the same writer, in the nineteenth book of the -same work, says that Seleucus the composer of merry songs was the son -of Mnesiptolemus, who was an historian, and who had great interest with -that Antiochus who was surnamed the Great. And it was very much the -fashion to sing this song of his—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I will choose a single life,</div> - <div class="verse">That is better than a wife;</div> - <div class="verse">Friends in war a man stand by,</div> - <div class="verse">While the wife stays at home to cry.</div> - </div> - </div> - </div> -</div> - -<p>54. And after this, looking towards Ulpian, he said;—But since you are -out of humour with me, I will explain to you what the Syrbenæan chorus -is. And Ulpian said;—Do you think, you wretch, that I am angry at what -you say, or even that I pay the least attention to it, you shameless -hound? But since you profess to teach me something, I will make a truce -with you, not for thirty, but for a hundred years; only tell me what -the Syrbenæan chorus is. Then, said he, Clearchus, my good friend, -in the second book of his treatise on Education, writes thus—"There -remains the Syrbenæan chorus, in which every one is bound to sing -whatever he pleases, without paying the least attention to the man who -sits in the post of honour and leads the chorus. And indeed he is only -a more noisy spectator." And in the words of Matron the parodist—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">For all thoe men who heroes were of old,</div> - <div class="verse">Eubæus, and Hermogenes, and Philip,</div> - <div class="verse">Are dead, and settlers in dark Pluto's realms;</div> - <div class="verse">But Cleonicus has a life secure</div> - <div class="verse">From all th' attacks of age; he's deeply skill'd</div> - <div class="verse">In all that bards or theatres concerns;</div> - <div class="verse">And even now he's dead, great Proserpine</div> - <div class="verse">Allows his voice still to be heard on earth.</div> - </div> - </div> - </div> -</div> - -<p>But you, even while you are alive, ask questions about everything, but -never give information on any subject yourself. And he replied, who . . . . ? -while the truce between us lasts.</p> - -<p>55. And Cynulcus said;—There have been many poets who have applied -themselves to the composition of parodies, my good friend; of whom the -most celebrated was Eubœus of Paros, who lived in the time of Philip; -and he is the man who attacked the Athenians a great deal. And four -books of his Parodies are preserved. And Timon also mentions him, in - -<span class="pagenum">[Pg 1116]</span> - -the first book of his Silli. But Polemo, in the twelfth book of his -Argument against Timæus, speaking of the men who have written parodies, -writes thus—"And I should call Bœotus and Eubœus, who wrote parodies, -men of great reputation, on account of their cleverness in sportive -composition, and I consider that they surpass those ancient poets whose -followers they were. Now, the invention of this kind of poetry we must -attribute to Hipponax the Iambic poet. For he writes thus, in his -Hexameters,—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Muse, sing me now the praises of Eurymedon,</div> - <div class="verse">That great Charybdis of the sea, who holds</div> - <div class="verse">A sword within his stomach, never weary</div> - <div class="verse">With eating. Tell me how the votes may pass</div> - <div class="verse">Condemning him to death, by public judgment,</div> - <div class="verse">On the loud-sounding shore of the barren sea.</div> - </div> - </div> - </div> -</div> - -<p>Epicharmus of Syracuse also uses the same kind of poetry, in a small -degree, in some of his plays; and so does Cratinus, a poet of the old -Comedy, in his Eunidæ, and so also does his contemporary, Hegemon of -Thasos, whom they used to call Lentil. For he writes thus—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And when I Thasos reach'd they took up filth,</div> - <div class="verse">And pelted me therewith, by which aroused</div> - <div class="verse">Thus a bystander spoke with pitiless heart:—</div> - <div class="verse">O most accursed of men, who e'er advised you</div> - <div class="verse">To put such dirty feet in such fine slippers?</div> - <div class="verse">And quickly I did this brief answer make:—</div> - <div class="verse">'Twas gain that moved me, though against my will,</div> - <div class="verse">(But I am old;) and bitter penury;</div> - <div class="verse">Which many Thasians also drives on shipboard,</div> - <div class="verse">Ill-manner'd youths, and long-ruin'd old men:</div> - <div class="verse">Who now sing worthless songs about the place.</div> - <div class="verse">Those men I join'd when fit for nothing else;</div> - <div class="verse">But I will not depart again for gain,</div> - <div class="verse">But doing nothing wrong, I'll here deposit</div> - <div class="verse">My lovely money among the Thasians:</div> - <div class="verse">Lest any of the Grecian dames at home</div> - <div class="verse">Should be enraged when they behold my wife</div> - <div class="verse">Making Greek bread, a poor and scanty meal.</div> - <div class="verse">Or if they see a cheesecake small, should say,—</div> - <div class="verse">"Philion, who sang the 'Fierce Attack' at Athens,</div> - <div class="verse">Got fifty drachmas, and yet this is all</div> - <div class="verse">That you sent home."—While I was thinking thus,</div> - <div class="verse">And in my mind revolving all these things,</div> - <div class="verse">Pallas Minerva at my side appear'd,</div> - <div class="verse">And touch'd me with her golden sceptre, saying,</div> - <div class="verse">"O miserable and ill-treated man,</div> - <div class="verse">Poor Lentil, haste thee to the sacred games."</div> - <div class="verse">Then I took heart, and sang a louder strain.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1117]</span></p> - -<div class="sidenote-left">PARODIES.</div> - -<p>56. "Hermippus also, the poet of the old Comedy, composed parodies. -But the first writer of this kind who ever descended into the arena of -theatrical contests was Hegemon, and he gained the prize at Athens for -several parodies; and among them, for his Battle of the Giants. He also -wrote a comedy in the ancient fashion, which is called Philinna. Eubœus -also was a man who exhibited a good deal of wit in his poems; as, for -instance, speaking about the Battle of the Baths, he said—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">They one another smote with brazen ἐγχείῃσι,</div> - </div> - </div> - </div> -</div> - -<p>[as if ἐγχεία, instead of meaning a spear, were derived from -ἐγχέω, to pour in.] And speaking of a barber who was being -abused by a potter on account of some woman, he said—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But seize not, valiant barber, on this prize,</div> - <div class="verse">Nor thou Achilles....<a name="FNanchor_143" id="FNanchor_143"></a><a href="#Footnote_143" class="fnanchor">[143]</a></div> - </div> - </div> - </div> -</div> - -<p>And that these men were held in high estimation among the Sicilians, we -learn from Alexander the Ætolian, a composer of tragedies, who, in an -elegy, speaks as follows:—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The man whom fierce Agathocles did drive</div> - <div class="verse">An exile from his land, was nobly born</div> - <div class="verse">Of an old line of famous ancestors,</div> - <div class="verse">And from his early youth he lived among</div> - <div class="verse">The foreign visitors; and thoroughly learnt</div> - <div class="verse">The dulcet music of Mimnermus' lyre,</div> - <div class="verse">And follow'd his example;—and he wrote,</div> - <div class="verse">In imitation of great Homer's verse,</div> - <div class="verse">The deeds of cobblers, and base shameless thieves,</div> - <div class="verse">Jesting with highly-praised felicity,</div> - <div class="verse">Loved by the citizens of fair Syracuse.</div> - <div class="verse">But he who once has heard Bœotus' song,</div> - <div class="verse">Will find but little pleasure in Eubœus."</div> - </div> - </div> - </div> -</div> - -<p>57. After all this discussion had been entered into on many occasions, -once when evening overtook us, one of us said,—Boy, bring a light -(λύχνειον). But some one else used the word -λυχνεὼς, and a third called it λοφνίας, saying that that -was the proper name for a torch made of bark; another called it πανός; and another -φανός.—This one used the word -λυχνοῦχος, and that one λύχνος. Some one else again said -ἐλάνη, and another said ἕλαναι, insisting on it that -that was the proper name for a lamp, being derived from ἔλη, -brightness; - -<span class="pagenum">[Pg 1118]</span> - -and urging that Neanthes used this word in the first book -of his History of Attalus. Others, again, of the party made use of -whatever other words they fancied; so that there was no ordinary -noise; while all were vying with one another in adducing every sort -of argument which bore upon the question. For one man said that -Silenus, the dictionary-maker, mentioned that the Athenians call lamps -φανοί. But Timachidas of Rhodes asserts that for -φανὸς, the word more properly used is δέλετρον, being a -sort of lantern which young men use when out at night, and which they -themselves call ἕλαναι. But Amerias for φανὸς -uses the word γράβιον. And this word is thus explained by -Seleucus:—"Γράβιον is a stick of ilex or common oak, which, -being pounded and split, is set on fire, and used to give light to -travellers. Accordingly Theodoridas of Syracuse, in his Centaurs, which -is a dithyrambic poem, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The pitch dropp'd down beneath the γράβια,</div> - <div class="verse">As if from torches.</div> - </div> - </div> - </div> -</div> - -<p>Strattis also, mentions the γράβια in his Phœnician Women."</p> - -<p>58. But that what are now called φανοὶ used to be called -λυχνοῦχοι, we learn from Aristophanes, in his Æolosicon—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I see the light shining all o'er his cloak,</div> - <div class="verse">As from a new λυχνοῦχος.</div> - </div> - </div> - </div> -</div> - -<p>And, in the second edition of the Niobus, having already used the word -λυχνοῦχος, he writes—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Alas, unhappy man! my λύχνιον's lost;</div> - </div> - </div> - </div> -</div> - -<p>after which, he adds—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">* -* -* -* -*</div> - </div> - </div> - </div> -</div> - -<p>And, in his play called The Dramas, he calls the same thing λυχνίδιον, in the following lines—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent8">But you all lie</div> - <div class="verse">Fast as a candle in a candlestick (λυχνίδιον).</div> - </div> - </div> - </div> -</div> - - -<p>Plato also, in his Long Night, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The undertakers sure will have λυχνοῦχοι.</div> - </div> - </div> - </div> -</div> - - -<p>And Pherecrates, in his Slave Teacher, writes—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Make haste and go, for now the night descends,</div> - <div class="verse">And bring a lantern (λυχνοῦχον) with a candle furnish'd.</div> - </div> - </div> - </div> -</div> - - -<p>Alexis too, in his Forbidden Thing, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">So taking out the candle from the lantern (λύχνιον),</div> - <div class="verse">He very nearly set himself on fire,</div> - <div class="verse">Carrying the light beneath his arm much nearer</div> - <div class="verse">His clothes than any need at all required.</div> - </div> - </div> - </div> -</div> - - -<p><span class="pagenum">[Pg 1119]</span></p> - -<div class="sidenote-left">PARODIES.</div> - -<p>And Eumelus, in his Murdered Man . . . having said first—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> Take now a pitchfork and a lantern (λυχνοῦχον),</div> - </div> - </div> - </div> -</div> - - -<p>adds—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>B.</i> But I now in my right hand hold this fork,</div> - <div class="verse indent-3">An iron weapon 'gainst the monsters of the sea;</div> - <div class="verse indent-3">And this light too, a well-lit horn lantern (λὑχνου).</div> - </div> - </div> - </div> -</div> - - -<p>And Alexis says, in his Midon—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The man who first invented the idea</div> - <div class="verse">Of walking out by night with such a lantern (λυχνούχου),</div> - <div class="verse">Was very careful not to hurt his fingers.</div> - </div> - </div> - </div> -</div> - - -<p>59. But the same Alexis says, in his Fanatic—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I think that some of those I meet will blame</div> - <div class="verse">For being drunk so early in the day;</div> - <div class="verse">But yet I pray you where's a lantern (φανὸς) equal</div> - <div class="verse">To the sweet light of the eternal sun?</div> - </div> - </div> - </div> -</div> - - -<p>And Anaxandrides, in his Insolence, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Will you take your lantern (φανόν) now, and quickly</div> - <div class="verse">Light me a candle (λύχνον)?</div> - </div> - </div> - </div> -</div> - - -<p>But others assert that it is a lamp which is properly called -φανὸς. And others assert that φανὸς means a bundle of -matches made of split wood. Menander says, in his Cousins—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">This φανὸς is quite full of water now,</div> - <div class="verse">I must not shake (σείω) it, but throw it away</div> - <div class="verse">(ἀποσείω).</div> - </div> - </div> - </div> -</div> - - -<p>And Nicostratus, in his Fellow-Countrymen, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">For when this vintner in our neighbourhood</div> - <div class="verse">Sells any one some wine, or e'en a φανὸς,</div> - <div class="verse">Or vinegar, he always gives him water.</div> - </div> - </div> - </div> -</div> - - -<p>And Philippides, in his Women Sailing together, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> The φανὸς did not give a bit of light.</div> - <div class="verse indent-4"><i>B.</i> Well, then, you wretched man, could not you blow it?</div> - </div> - </div> - </div> -</div> - - -<p>60. Pherecrates, in his Crapatalli, calls what we now call λυχνία, λυχνεῖον in this line—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> Where were these λυχνεῖα made?</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 13.5em;">In Etruria.</span></div> - </div> - </div> - </div> -</div> - - -<p>For there were a great many manufactories in Etruria, as the Etrurians -were exceedingly fond of works of art. Aristophanes, in his Knights, -says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Binding three long straight darts together,</div> - <div class="verse">We use them for a torch (λυχνείῳ).</div> - </div> - </div> - </div> -</div> - - -<p>And Diphilus, in his Ignorance, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">We lit a candle (λύχνον), and then sought a candlestick (λυχνεῖον).</div> - </div> - </div> - </div> -</div> - -<p>And Euphorion, in his Historic Commentaries, says that the young -Dionysius the tyrant of Sicily dedicated, in the Prytaneum at Tarentum, -a candlestick capable of containing as great a number of candles as - -<span class="pagenum">[Pg 1120]</span> - -there are days in a year. And Hermippus the comic poet, in his Iambics, -speaks of—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">A military candlestick well put together.</div> - </div> - </div> - </div> -</div> - -<p>And, in his play called The Grooms, he says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Here, lamp (λυχνίδιον), show me my road on the right hand.</div> - </div> - </div> - </div> -</div> - -<p>Now, πανὸς was a name given to wood cut into splinters and -bound together, which they used for a torch: Menander, in his Cousins, -says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent4">He enter'd, and cried out,</div> - <div class="verse">"Πανὸν, λύχνον, λυχνοῦχον any light—"</div> - <div class="verse">Making one into many.</div> - </div> - </div> - </div> -</div> - -<p>And Diphilus, in his Soldier, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">But now this πανὸς is quite full of water.</div> - </div> - </div> - </div> -</div> - -<p>And before them Æschylus, in his Agamemnon, had used the word πανός—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">* -* -* -* -*<a name="FNanchor_144" id="FNanchor_144"></a><a href="#Footnote_144" class="fnanchor">[144]</a></div> - </div> - </div> - </div> -</div> - -<p>61. Alexis, too, uses the word ξυλολυχνούχου, and perhaps -this is the same thing as that which is called by Theopompus ὀβελισκολύχνιον. -But Philyllius calls λαμπάδες, δᾷδε. But the λύχνος, -or candle, is not an ancient invention; for the ancients used the light of torches and other things -made of wood. Phrynichus, however, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent4">Put out the λύχνον,</div> - <div class="verse">* -* -* -* -*</div> - </div> - </div> - </div> -</div> - -<p>Plato too, in his Long Night, says—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And then upon the top he'll have a candle,</div> - <div class="verse">Bright with two wicks.</div> - </div> - </div> - </div> -</div> - -<p>And these candles with two wicks are mentioned also by Metagenes, in -his Man fond of Sacrificing; and by Philonides in his Buskins. But -Clitarchus, in his Dictionary, says that the Rhodians give the name of -λοφνὶς to a torch made of the bark of the vine. But Homer -calls torches δεταί—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The darts fly round him from an hundred hands,</div> - <div class="verse">And the red terrors of the blazing brands (δεταὶ),</div> - <div class="verse">Till late, reluctant, at the dawn of day,</div> - <div class="verse">Sour he departs, and quits th' untasted prey.<a name="FNanchor_145" id="FNanchor_145"></a><a href="#Footnote_145" class="fnanchor">[145]</a></div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1121]</span></p> - -<div class="sidenote-left">TORCHES.</div> - -<p>A torch was also called ἑλάνη, as Amerias tells us; but -Nicander of Colophon says that ἑλάνη means a bundle of -rushes. Herodotus uses the word in the neuter plural, λύχνα, -in the second book of his History.</p> - -<p>Cephisodorus, in his Pig, uses the word λυχναψία, for what -most people call λυχνοκαυτία, the lighting of candles.</p> - -<p>And Cynulcus, who was always attacking Ulpian, said;—But now, my fine -supper-giver, buy me some candles for a penny, that, like the good -Agathon, I may quote this line of the admirable Aristophanes—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Bring now, as Agathon says, the shining torches (πεύκας);</div> - </div> - </div> - </div> -</div> - -<p>and when he had said this—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Putting his tail between his lion's feet,</div> - </div> - </div> - </div> -</div> - -<p>he left the party, being very sleepy.</p> - -<p>62. Then, when many of the guests cried out Io Pæan, Pontianus -said;—I wish, my friends, to learn from you whether Io Pæan is a -proverb, or the burden of a song, or what else it is. And Democritus -replied;—Clearchus the Solensian, inferior to none of the pupils of -the wise Aristotle, in the first book of his treatise on Proverbs, -says that "Latona, when she was taking Apollo and Diana from Chalcis -in Eubœa to Delphi, came to the cave which was called the cave of -the Python. And when the Python attacked them, Latona, holding one -of her children in her arms, got upon the stone which even now lies -at the foot of the brazen statue of Latona, which is dedicated as a -representation of what then took place near the Plane-tree at Delphi, -and cried out Ἵε, παῖ; (and Apollo happened to have -his bow in hand;) and this is the same as if she had said -Ἄφιε,Ἵε, παῖ, or Βάλε, παῖ, Shoot, boy. -And from this day Ἵε, παῖ and Ἵε, παιὼν -arose. But some people, slightly altering the word, use it as -a sort of proverbial exclamation to avert evils, and say ἰη παιὼν, -instead of Ἵε, παῖ. And many also, when they -have completed any undertaking, say, as a sort of proverb, -ἰὴ παιὼν; but since it is an expression that is familiar to us it is -forgotten that it is a proverb, and they who use it are not aware that -they are uttering a proverb."</p> - -<p>But as for what Heraclides of Pontus says, that is clearly a mistake, -"That the god himself, while offering a libation, thrice cried out -ἱη παιὰν, ἵη παιών." From a belief in which statement -he refers the trimeter verse, as it is called, to the god, saying "that -each of these metres belongs to the god; because when the first two - -<span class="pagenum">[Pg 1122]</span> - -syllables are made long, ἵη παιὰν, it becomes a heroic verse, -but when they are pronounced short it is an iambic, and thus it is -plain that we must attribute the iambic to him. And as the rest are -short, if any one makes the last two syllables of the verse long, that -makes a Hipponactean iambic.</p> - -<p>63. And after this, when we also were about to leave the party, the -slaves came in bringing, one an incense burner, and another . . . . For it -was the custom for the guests to rise up and offer a libation, and then -to give the rest of the unmixed wine to the boy, who brought it to them -to drink.</p> - -<p>Ariphron the Sicyonian composed this Pæan to Health—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">O holiest Health, all other gods excelling,</div> - <div class="verse indent2">May I be ever blest</div> - <div class="verse indent2">With thy kind favour, and for all the rest</div> - <div class="verse">Of life I pray thee ne'er desert my dwelling;</div> - <div class="verse">For if riches pleasure bring,</div> - <div class="verse">Or the power of a king,</div> - <div class="verse">Or children smiling round the board,</div> - <div class="verse">Or partner honour'd and adored,</div> - <div class="verse">Or any other joy</div> - <div class="verse">Which the all-bounteous gods employ</div> - <div class="verse">To raise the hearts of men,</div> - <div class="verse">Consoling them for long laborious pain;</div> - <div class="verse">All their chief brightness owe, kind Health, to you;</div> - <div class="verse">You are the Graces' spring,</div> - <div class="verse">'Tis you the only real bliss can bring,</div> - <div class="verse">And no man's blest when you are not in view,</div> - <div class="verse">* -* -* -* </div> - </div> - </div> - </div> -</div> - -<p>64. They know.—For Sopater the farce-writer, in his play entitled The -Lentil, speaks thus—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I can both carve and drink Etruscan wine,</div> - <div class="verse">In due proportion mix'd.</div> - </div> - </div> - </div> -</div> - -<p>These things, my good Timocrates, are not, as Plato says, the sportive -conversations of Socrates in his youth and beauty, but the serious -discussions of the Deipnosophists; for, as Dionysius the Brazen says,—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">What, whether you begin or end a work,</div> - <div class="verse">Is better than the thing you most require?</div> - <div class="verse">* -* -* -* -*</div> - </div> - </div> - </div> -</div> - -<div class="topspace1"></div> -<div class="footnotes"> -<blockquote> -<p class="footnote"><span class="smcap"><b>Footnotes.</b></span></p> - -<div class="footnote"> -<p><a name="Footnote_109" id="Footnote_109"></a><a href="#FNanchor_109"><span class="label">[109]</span></a> -This is one of the fragments of unknown plays of Euripides.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_110" id="Footnote_110"></a><a href="#FNanchor_110"><span class="label">[110]</span></a> -The original text here is very corrupt, and the meaning uncertain.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_111" id="Footnote_111"></a><a href="#FNanchor_111"><span class="label">[111]</span></a> -This is parodied from Homer, Iliad, iv. 204,—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> -Ὄρσ', Ἀσκληπιάδη, καλέει κρείων Ἀγαμέμνων.</div> - </div> - </div> - </div> -</div> - -<div class="footnote"> -<p><a name="Footnote_112" id="Footnote_112"></a><a href="#FNanchor_112"><span class="label">[112]</span></a> -Casaubon says these tools (σκευάρια) were the κρηπῖδες (boots) -and κότυλος (small cup) mentioned in the following iambics.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_113" id="Footnote_113"></a><a href="#FNanchor_113"><span class="label">[113]</span></a> -This line, and one or two others in this fragment, are hopelessly -corrupt.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_114" id="Footnote_114"></a><a href="#FNanchor_114"><span class="label">[114]</span></a> -The manes was a small brazen figure.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_115" id="Footnote_115"></a><a href="#FNanchor_115"><span class="label">[115]</span></a> -The text here is corrupt, and is printed by Schweighauser—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Τοῦ δ' ἀγκυλητοῦ κόσσαβός ἐστι σκοπὸς</div> - <div class="verse">Ἐκτεμὼν ἡβῶσα χεὶρ ἀφίετο,</div> - </div> - </div> - </div> -</div> - -<p>which is wholly unintelligible; but Schweighauser gives an emended -reading, which is that translated above.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_116" id="Footnote_116"></a><a href="#FNanchor_116"><span class="label">[116]</span></a> -See below, c. 54.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_117" id="Footnote_117"></a><a href="#FNanchor_117"><span class="label">[117]</span></a> -Iliad, i. 470.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_118" id="Footnote_118"></a><a href="#FNanchor_118"><span class="label">[118]</span></a> -Odyss. viii. 170.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_119" id="Footnote_119"></a><a href="#FNanchor_119"><span class="label">[119]</span></a> -Schweighauser confesses himself unable to guess what is meant by these -words.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_120" id="Footnote_120"></a><a href="#FNanchor_120"><span class="label">[120]</span></a> -See the account of this battle, Herod, i. 82.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_121" id="Footnote_121"></a><a href="#FNanchor_121"><span class="label">[121]</span></a> -The Gymnopædiæ, or "Festival of naked Youths," was celebrated at Sparta -every year in honour of Apollo Pythæus, Diana, and Latona. And the -Spartan youths danced around the statues of these deities in the forum. -The festival seems to have been connected with the victory gained over -the Argives at Thyrea, and the Spartans who had fallen in the battle -were always praised in songs on the occasion.—V. Smith, Dict. Gr. -Lat. Ant. <i>in voc.</i></p> -</div> - -<div class="footnote"> -<p><a name="Footnote_122" id="Footnote_122"></a><a href="#FNanchor_122"><span class="label">[122]</span></a> -Glaucus.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_123" id="Footnote_123"></a><a href="#FNanchor_123"><span class="label">[123]</span></a> -The rest of this extract is so utterly corrupt, that Schweighauser says -he despairs of it so utterly that he has not even attempted to give a -Latin version of it.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_124" id="Footnote_124"></a><a href="#FNanchor_124"><span class="label">[124]</span></a> -Ar. Thesm. 458.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_125" id="Footnote_125"></a><a href="#FNanchor_125"><span class="label">[125]</span></a> -Phaselis is a town in Lycia. The land which worships Diana is the -country about Ephesus and Magnesia, which last town is built where -the Lethæus falls into the Mæander; and it appears that Diana was -worshipped by the women of this district under the name of Leucophrys, -from λευκὸς, white, and ὄφρυς, an eyebrow.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_126" id="Footnote_126"></a><a href="#FNanchor_126"><span class="label">[126]</span></a> -The text here is hopelessly corrupt, and indeed is full of corruption -for the next seven lines: I have followed the Latin version of Dalecampius.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_127" id="Footnote_127"></a><a href="#FNanchor_127"><span class="label">[127]</span></a> -There is some corruption in this name.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_128" id="Footnote_128"></a><a href="#FNanchor_128"><span class="label">[128]</span></a> -Hom. Odyss. xx. 17.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_129" id="Footnote_129"></a><a href="#FNanchor_129"><span class="label">[129]</span></a> -Ibid. 13.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_130" id="Footnote_130"></a><a href="#FNanchor_130"><span class="label">[130]</span></a> -Hom. Iliad, vii. 216.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_131" id="Footnote_131"></a><a href="#FNanchor_131"><span class="label">[131]</span></a> -Iliad, x. 96.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_132" id="Footnote_132"></a><a href="#FNanchor_132"><span class="label">[132]</span></a> -This is not from any extant play.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_133" id="Footnote_133"></a><a href="#FNanchor_133"><span class="label">[133]</span></a> -Hom. Iliad, xxiii. 186.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_134" id="Footnote_134"></a><a href="#FNanchor_134"><span class="label">[134]</span></a> -Ibid. xiv. 172.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_135" id="Footnote_135"></a><a href="#FNanchor_135"><span class="label">[135]</span></a> -Ibid. xiv. 170.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_136" id="Footnote_136"></a><a href="#FNanchor_136"><span class="label">[136]</span></a> -In the Thesmophoriazusæ Secundæ that is, which has not come down to us.</p> </div> - -<div class="footnote"> -<p><a name="Footnote_137" id="Footnote_137"></a><a href="#FNanchor_137"><span class="label">[137]</span></a> -Aristoph. Eccl. 1117.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_138" id="Footnote_138"></a><a href="#FNanchor_138"><span class="label">[138]</span></a> -Pandrosos, according to Athenian mythology, was a daughter -of Cecrops and Agraulos. She was worshipped at Athens, and had a temple -near that of Minerva Polias.—Smith, Diet. Gr. and Rom. Biog.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_139" id="Footnote_139"></a><a href="#FNanchor_139"><span class="label">[139]</span></a> -It is hardly necessary to say that this beautiful -translation is by Lord Denman. It is given also at p. 176 of the -translation of the Greek Anthology in this series.</p> -</div> - -<div class="footnote"> -<a name="Footnote_140" id="Footnote_140"></a><a href="#FNanchor_140"><span class="label">[140]</span></a> -This refers to the Alcmæonidæ, who, flying from the tyranny of -Hippias, after the death of Hipparchus, seized on and fortified the -town Leipsydrium, on Mount Parnes, and were defeated and taken by the -Pisistratidæ.—See Herod, v. 62. -</div> - -<div class="footnote"> -<p><a name="Footnote_141" id="Footnote_141"></a><a href="#FNanchor_141"><span class="label">[141]</span></a> -Hermias was tyrant of Atarneus and Assos, having been originally the -minister of Eubulus, whom he succeeded. He entertained Aristotle at -his court for many years. As he endeavoured to maintain his kingdom in -independence of Persia, they sent Mentor against him, who decoyed him -to an interview by a promise of safe conduct, and then -seized him and sent him to Artaxerxes, by whom he was put to death.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_142" id="Footnote_142"></a><a href="#FNanchor_142"><span class="label">[142]</span></a> -Colabri were a sort of song to which the armed dance called κολαβρισμὸς was danced.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_143" id="Footnote_143"></a><a href="#FNanchor_143"><span class="label">[143]</span></a> -This is a parody on Iliad, i. 275,— -Μήτε σὺ τόνδ' ἀγαθός περ ἐὼν, ἀποαίρεο κούρην, -where Eubœus changes κούρην, maiden, into κουρεῖ, barber.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_144" id="Footnote_144"></a><a href="#FNanchor_144"><span class="label">[144]</span></a> -There is a hiatus here in the text of Athenæus, but he refers to Ag. 284,—</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent2">πέγαν δὲ πανὸν ἐκ νήσου τρίτον</div> - <div class="verse">ἄθωον αἶπος Ζηνὸς ἐξεδέξατο,</div> - </div> - </div> - </div> -</div> - -<p>where Clytæmnestra is speaking of the beacon fires, which had conveyed -to her the intelligence of the fall of Troy.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_145" id="Footnote_145"></a><a href="#FNanchor_145"><span class="label">[145]</span></a> -Iliad, xvii. 663.</p> -</div> -</blockquote> -</div> - -<div class="topspace1"></div> - -<p><span class="pagenum">[Pg 1123]</span></p> - -<h2><a name="POETICAL_FRAGMENTS" id="POETICAL_FRAGMENTS">POETICAL FRAGMENTS</a></h2> - -<p class="center">QUOTED BY ATHENÆUS,</p> - -<p class="center">RENDERED INTO ENGLISH VERSE BY VARIOUS AUTHORS.</p> - -<p><span class="smcap">Apollodorus.</span> (Book i. § 4, p. 4.)</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse"><span class="smcap">There</span> is a certain hospitable air</div> - <div class="verse">In a friend's house, that tells me I am welcome:</div> - <div class="verse">The porter opens to me with a smile;</div> - <div class="verse">The yard dog wags his tail, the servant runs,</div> - <div class="verse">Beats up the cushion, spreads the couch, and says—</div> - <div class="verse">"Sit down, good Sir!" e'er I can say I'm weary.—<span class="smcap">Cumberland.</span></div> - </div> - </div> - </div> -</div> - -<hr class="r15" /> - -<p><span class="smcap">Archestratus.</span> (Book i. § 7, p. 7.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I write these precepts for immortal Greece,</div> - <div class="verse">That round a table delicately spread,</div> - <div class="verse">Or three, or four, may sit in choice repast,</div> - <div class="verse">Or five at most. Who otherwise shall dine,</div> - <div class="verse">Are like a troop marauding for their prey.—<span class="smcap">D'Israeli.</span></div> - </div> - </div> - </div> -</div> - -<hr class="r15" /> - -<p><span class="smcap">Archilochus.</span> (Book i. § 14, p. 11.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent16">Faith! but you quaff</div> - <div class="verse">The grape's pure juice to a most merry tune,</div> - <div class="verse">And cram your hungry maw most rav'nously.</div> - <div class="verse">And pay for't—not a doit. But mark me, Sirrah!</div> - <div class="verse">You come not here invited, as a friend.</div> - <div class="verse">Your appetite is gross;—your god's your belly;—</div> - <div class="verse">Your mind, your very, soul, incorpsed with gluttony,</div> - <div class="verse">Till you have lost all shame.—<span class="smcap">J. Bailey.</span></div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1124]</span></p> - -<hr class="r15" /> - -<p><span class="smcap">Aristophanes.</span> (Book i. § 55, p. 50.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">For the Athenian people neither love</div> - <div class="verse">Harsh crabbed bards, nor crabbed Pramnian wines,</div> - <div class="verse">Which pinch the face up and the belly too;</div> - <div class="verse">But mild, sweet-smelling, nectar-dropping cups.—<span class="smcap">Walsh.</span></div> - </div> - </div> - </div> -</div> - -<hr class="r15" /> - -<p><span class="smcap">Diphilus.</span> (Book ii. § 2, p. 58.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Oh! friend to the wise, to the children of song,</div> - <div class="verse">Take me with thee, thou wisest and sweetest, along;</div> - <div class="verse">To the humble, the lowly, proud thoughts dost thou bring,</div> - <div class="verse">For the wretch who has thee is as blythe as a king:</div> - <div class="verse">From the brows of the sage, in thy humorous play,</div> - <div class="verse">Thou dost smooth every furrow, every wrinkle away;</div> - <div class="verse">To the weak thou giv'st strength, to the mendicant gold,</div> - <div class="verse">And a slave warm'd by thee as a lion is bold.—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<hr class="r15" /> - -<p><span class="smcap">Eubulus.</span> (Book ii. § 3, p. 59.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Three cups of wine a prudent man may take;</div> - <div class="verse">The first of these for constitution's sake;</div> - <div class="verse">The second to the girl he loves the best;</div> - <div class="verse">The third and last to lull him to his rest,</div> - <div class="verse">Then home to bed! but if a fourth he pours,</div> - <div class="verse">That is the cup of folly, and not ours;</div> - <div class="verse">Loud noisy talking on the fifth attends;</div> - <div class="verse">The sixth breeds feuds and falling-out of friends;</div> - <div class="verse">Seven beget blows and faces stain'd with gore;</div> - <div class="verse">Eight, and the watch-patrole breaks ope the door;</div> - <div class="verse">Mad with the ninth, another cup goes round,</div> - <div class="verse">And the swill'd sot drops senseless to the ground.—<span class="smcap">Cumberland.</span></div> - </div> - </div> - </div> -</div> - -<hr class="r15" /> - -<p><span class="smcap">Epicharmus.</span> (Book ii. § 3, p. 59.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> After sacrifice, then came feasting.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 13.5em;"> Beautiful, by Jupiter!</span></div> - <div class="verse indent-4"><i>A.</i> After feasting drink we merrily.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 13.5em;"> Charming! I do truly think.</span></div> - -<span class="pagenum">[Pg 1125]</span> - - <div class="verse indent-4"><i>A.</i> After drinking, follow'd revelry: after revelry, the whole hog:</div> - <div class="verse indent-3">After the whole hog, the justice: after that the sentence dire:</div> - <div class="verse indent-3">After which, chains, fetters, fines,—all that, and all that, and -all that.—<span class="smcap">J. Bailey.</span></div> - </div> - </div> - </div> -</div> - -<hr class="r15" /> - -<p><span class="smcap">Bacchylides.</span> (Book ii. § 10, p. 65.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The goblet's sweet compulsion moves</div> - <div class="verse">The soften'd mind to melting loves.</div> - <div class="verse">The hope of Venus warms the soul,</div> - <div class="verse">Mingling in Bacchus' gifted bowl;</div> - <div class="verse">And buoyant lifts in lightest air</div> - <div class="verse">The soaring thoughts of human care.</div> - <div class="verse">Who sips the grape, with single blow</div> - <div class="verse">Lays the city's rampire low;</div> - <div class="verse">Flush'd with the vision of his mind</div> - <div class="verse">He acts the monarch o'er mankind.</div> - <div class="verse">His bright'ning roofs now gleam on high,</div> - <div class="verse">All burnish'd gold and ivory:</div> - <div class="verse">Corn-freighted ships from Egypt's shore</div> - <div class="verse">Waft to his feet the golden ore:</div> - <div class="verse">Thus, while the frenzying draught he sips,</div> - <div class="verse">His heart is bounding to his lips.—<span class="smcap">Elton.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Thirsty comrade! wouldst thou know</div> - <div class="verse">All the raptures that do flow</div> - <div class="verse">From those sweet compulsive rules</div> - <div class="verse">Of our ancient drinking schools—</div> - <div class="verse">First, the precious draught shall raise</div> - <div class="verse">Amorous thoughts in giddy maze,</div> - <div class="verse">Mingling Bacchus' present treasure</div> - <div class="verse">With the hopes of higher pleasure.</div> - <div class="verse">Next, shall chase through empty air</div> - <div class="verse">All th' intolerant host of Care;</div> - <div class="verse">Give thee conquest, riches, power;</div> - <div class="verse">Bid thee scale the guarded tower;</div> - <div class="verse">Bid thee reign o'er land and sea</div> - <div class="verse">With unquestion'd sov'reignty.</div> - -<span class="pagenum">[Pg 1126]</span> - - <div class="verse">Thou thy palace shalt behold,</div> - <div class="verse">Bright with ivory and gold;</div> - <div class="verse">While each ship that ploughs the main,</div> - <div class="verse">Fill'd with Egypt's choicest grain,</div> - <div class="verse">Shall unload her pon'drous store,</div> - <div class="verse">Thirsty comrade! at thy door.</div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Ephippos.</span> (Book ii. § 30, p. 79.)</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent16">How I delight</div> - <div class="verse">To spring upon the dainty coverlets;</div> - <div class="verse">Breathing the perfume of the rose, and steep'd</div> - <div class="verse">In tears of myrrh!—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Alexis.</span> (Book ii. § 44, p. 90.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Mean my husband is, and poor,</div> - <div class="verse">And my blooming days are o'er.</div> - <div class="verse">Children have we two,—a boy,</div> - <div class="verse">Papa's pet and mamma's joy;</div> - <div class="verse">And a girl, so tight and small,</div> - <div class="verse">With her nurse;—that's five in all:</div> - <div class="verse">Yet, alas! alas! have we</div> - <div class="verse">Belly timber but for three!</div> - <div class="verse">Two must, therefore, often make</div> - <div class="verse">Scanty meal on barley-cake;</div> - <div class="verse">And sometimes, when nought appears</div> - <div class="verse">On the board, we sup on tears.</div> - <div class="verse">My good man, once so strong and hale,</div> - <div class="verse">On this fare grows very pale;</div> - <div class="verse">For our best and daintiest cheer,</div> - <div class="verse">Through the bright half of the year,</div> - <div class="verse">Is but acorns, onions, peas,</div> - <div class="verse">Ochros, lupines, radishes,</div> - <div class="verse">Vetches, wild pears nine or ten,</div> - <div class="verse">With a locust now and then.</div> - <div class="verse">As to figs, the Phrygian treat,</div> - <div class="verse">Fit for Jove's own guests to eat,</div> - <div class="verse">They, when happier moments shine,—</div> - <div class="verse">They, the Attic figs, are mine. -—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1127]</span></p> - -<hr class="r15" /> - -<p><span class="smcap">Epicrates.</span> (Book ii. § 54, p. 98.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> I pray, you, Sir, (for I perceive you learn'd</div> - <div class="verse indent-3">In these grave matters,) let my ignorance suck</div> - <div class="verse indent-3">Some profit from your courtesy, and tell me</div> - <div class="verse indent-3">What are your wise philosophers engaged in,</div> - <div class="verse indent-3">Your Plato, Menedemus and Speusippus?</div> - <div class="verse indent-3">What mighty mysteries have they in projection?</div> - <div class="verse indent-3">What new discoveries may the world expect</div> - <div class="verse indent-3">From their profound researches? I conjure you,</div> - <div class="verse indent-3">By Earth, our common mother, to impart them!</div> - <div class="verse indent-4"><i>B.</i> Sir, you shall know at our great festival</div> - <div class="verse indent-3">I was myself their hearer, and so much</div> - <div class="verse indent-3">As I there heard will presently disclose,</div> - <div class="verse indent-3">So you will give it ears, for I must speak</div> - <div class="verse indent-3">Of things perchance surpassing your belief,</div> - <div class="verse indent-3">So strange they will appear; but so it happen'd,</div> - <div class="verse indent-3">That these most sage Academicians sate</div> - <div class="verse indent-3">In solemn consultation—on a cabbage.</div> - <div class="verse indent-4"><i>A.</i> A cabbage! what did they discover there?</div> - <div class="verse indent-4"><i>B.</i> Oh, Sir, your cabbage hath its sex and gender,</div> - <div class="verse indent-3">Its provinces, prerogatives and ranks,</div> - <div class="verse indent-3">And, nicely handled, breeds as many questions</div> - <div class="verse indent-3">As it does maggots. All the younger fry</div> - <div class="verse indent-3">Stood dumb with expectation and respect,</div> - <div class="verse indent-3">Wond'ring what this same cabbage should bring forth:</div> - <div class="verse indent-3">The Lecturer eyed them round, whereat a youth</div> - <div class="verse indent-3">Took heart, and breaking first the awful silence,</div> - <div class="verse indent-3">Humbly craved leave to think—that it was round:</div> - <div class="verse indent-3">The cause was now at issue, and a second</div> - <div class="verse indent-3">Opined it was an herb.—A third conceived</div> - <div class="verse indent-3">With due submission it might be a plant.</div> - <div class="verse indent-3">The difference methought was such, that each</div> - <div class="verse indent-3">Might keep his own opinion and be right;</div> - <div class="verse indent-3">But soon a bolder voice broke up the council,</div> - <div class="verse indent-3">And, stepping forward, a Sicilian quack</div> - <div class="verse indent-3">Told them their question was abuse of time,—</div> - <div class="verse indent-3">It was a cabbage, neither more nor less,</div> - <div class="verse indent-3">And they were fools to prate so much about it.</div> - <div class="verse indent-3">Insolent wretch! amazement seized the troop,</div> - -<span class="pagenum">[Pg 1128]</span> - - <div class="verse indent-3">Clamour and wrath and tumult raged amain,</div> - <div class="verse indent-3">Till Plato, trembling for his own philosophy,</div> - <div class="verse indent-3">And calmly praying patience of the court,</div> - <div class="verse indent-3">Took up the cabbage and adjourn'd the cause. -—<span class="smcap">Cumberland.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Euripides.</span> (Book ii. § 57, p. 101.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Bright wanderer through the eternal way,</div> - <div class="verse">Has sight so sad as that which now</div> - <div class="verse">Bedims the splendour of thy ray,</div> - <div class="verse">E'er bid the streams of sorrow flow?</div> - <div class="verse">Here, side by side, in death are laid</div> - <div class="verse">Two darling boys, their mother's care;</div> - <div class="verse">And here their sister, youthful maid,</div> - <div class="verse">Near her who nursed and thought them fair. -—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Menander.</span> (Book ii. § 86, p. 119.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">A bore it is to take pot-luck, with welcome frank and hearty,</div> - <div class="verse">All at the board round which is placed a downright family-party.</div> - <div class="verse">Old daddy seizes first the cup, and so begins his story,</div> - <div class="verse">And lectures on, with saws and jokes—a Mentor in his glory.</div> - <div class="verse">The mother next, and grandam too, confound you with their babble;</div> - <div class="verse">And worse and worse, the grandam's sire will mump, and grunt, and</div> - <div class="verse indent2">gabble;</div> - <div class="verse">His daughter with her toothless gums, lisps out, "The dear old</div> - <div class="verse indent2">fellow!"</div> - <div class="verse">And round and round the dotard nods, as fast as he grows mellow.— -<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent26">From family repasts,</div> - <div class="verse">Where all the guests claim kin,—nephews and uncles,</div> - <div class="verse">And aunts and cousins to the fifth remove!</div> - <div class="verse">First you've the sire, a goblet in his hand,</div> - <div class="verse">And he deals out his dole of admonition;—</div> - <div class="verse">Then comes my lady-mother, a mere homily</div> - -<span class="pagenum">[Pg 1129]</span> - - <div class="verse">Reproof and exhortation!—at her heels</div> - <div class="verse">The aunt slips in a word of pious precept.</div> - <div class="verse">The grandsire last—a bass voice among trebles,</div> - <div class="verse">Thunder succeeding whispers, fires away.</div> - <div class="verse">Each pause between, his aged partner fills</div> - <div class="verse">With "lack-a-day!" "good sooth!" and "dearest dear!"</div> - <div class="verse">The dotard's head meantime for ever nods,</div> - <div class="verse">Encouraging her drivelling.—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Aristophanes.</span> (Book iii. § 7, p. 126.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">There is no kind of fig, Whether little or big,</div> - <div class="verse">Save the Spartan, which here does not grow;</div> - <div class="verse">But this, though quite small,</div> - <div class="verse">Swells with hatred and gall,</div> - <div class="verse">A stern foe to the Demos, I trow.—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<hr class="r15" /> - -<p><span class="smcap">Stesichorus.</span> (Book iii. § 21, p. 136.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Many a yellow quince was there</div> - <div class="verse">Piled upon the regal chair,</div> - <div class="verse">Many a verdant myrtle-bough,</div> - <div class="verse">Many a rose-crown featly wreathed,</div> - <div class="verse">With twisted violets that grow</div> - <div class="verse">Where the breath of spring has breathed. -—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Antigonus.</span> (Book iii. § 22, p. 137.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">O where is the maiden, sweeter far</div> - <div class="verse">Than the ruddy fruits of Ephyrè are,</div> - <div class="verse">When the winds of summer have o'er them blown,</div> - <div class="verse">And their cheeks with autumn's gold have been strown! -—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<hr class="r15" /> - -<p><span class="smcap">Antiphanes.</span> (Book iii. § 27, p. 140.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> 'Twould be absurd to speak of what's to eat,</div> - <div class="verse indent-3">As if you thought of such things; but, fair maid,</div> - <div class="verse indent-3">Take of these apples.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 8em;"> Oh, how beautiful!</span></div> - -<span class="pagenum">[Pg 1130]</span> - - <div class="verse indent-4"><i>A.</i> They are, indeed, since hither they but lately</div> - <div class="verse indent-3">Have come from the great king.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 12em;"> By Phosphoros!</span></div> - <div class="verse indent-3">I could have thought them from the Hesperian bowers,</div> - <div class="verse indent-3">Where th' apples are of gold.</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 11em;"> There are but three.</span></div> - <div class="verse indent-4"><i>B.</i> The beautiful is nowhere plentiful. -—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Aristophanes.</span> (Book iii. § 33, p. 145.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Then every soul of them sat open-mouth'd,</div> - <div class="verse">Like roasted oysters gaping in a row. -—<span class="smcap">J. H. Frere.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Archestratus.</span> (Book iii. § 44, p. 154.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">For mussels you must go to Ænos; oysters</div> - <div class="verse">You'll find best at Abydos. Parion</div> - <div class="verse">Rejoices in its urchins; but if cockles</div> - <div class="verse">Gigantic and sweet-tasted you would eat,</div> - <div class="verse">A voyage must be made to Mitylene,</div> - <div class="verse">Or the Ambracian Gulf, where they abound</div> - <div class="verse">With many other dainties. At Messina,</div> - <div class="verse">Near to the Faro, are pelorian conchs,</div> - <div class="verse">Nor are those bad you find near Ephesos;</div> - <div class="verse">For Tethyan oysters, go to Chalcedon;</div> - <div class="verse">But for the Heralds, may Zeus overwhelm them</div> - <div class="verse">Both in the sea and in the agora!</div> - <div class="verse">Aye, all except my old friend Agathon,</div> - <div class="verse">Who in the midst of Lesbian vineyards dwells. -—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Damoxenus.</span> (Book iii. § 60, p. 170.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>Master Cook.</i> Behold in me a pupil of the school</div> - <div class="verse indent-3">Of the sage Epicurus.</div> - <div class="verse indent-4"><i>Friend.</i><span style="margin-left: 6.5em;"> Thou a sage!</span></div> - <div class="verse indent-4"><i>M. C.</i> Ay! Epicurus too was sure a cook,</div> - <div class="verse indent-3">And knew the sovereign good. Nature his study,</div> - <div class="verse indent-3">While practice perfected his theory.</div> - -<span class="pagenum">[Pg 1131]</span> - - <div class="verse indent-3">Divine philosophy alone can teach</div> - <div class="verse indent-3">The difference which the fish <i>Glociscus</i> shows</div> - <div class="verse indent-3">In winter and in summer: how to learn</div> - <div class="verse indent-3">Which fish to choose, when set the Pleiades,</div> - <div class="verse indent-3">And at the solstice. 'Tis change of seasons</div> - <div class="verse indent-3">Which threats mankind, and shakes their changeful frame.</div> - <div class="verse indent-3">This dost thou comprehend? Know, what we use</div> - <div class="verse indent-3">In season, is most seasonably good!</div> - <div class="verse indent-4"><i>Friend.</i> Most learned cook, who can observe these canons?</div> - <div class="verse indent-4"><i>M. C.</i> And therefore phlegm and colics make a man</div> - <div class="verse indent-3">A most indecent guest. The aliment</div> - <div class="verse indent-3">Dress'd in my kitchen is true aliment;</div> - <div class="verse indent-3">Light of digestion easily it passes;</div> - <div class="verse indent-3">The chyle soft-blending from the juicy food</div> - <div class="verse indent-3">Repairs the solids.</div> - <div class="verse indent-4"><i>Friend.</i><span style="margin-left: 5em;"> Ah! the chyle! the solids!</span></div> - <div class="verse indent-3">Thou new Democritus! thou sage of medicine!</div> - <div class="verse indent-3">Versed in the mysteries of the Iatric art!</div> - <div class="verse indent-4"><i>M. C.</i> Now mark the blunders of our vulgar cooks.</div> - <div class="verse indent-3">See them prepare a dish of various fish,</div> - <div class="verse indent-3">Showering profuse the pounded Indian grain,</div> - <div class="verse indent-3">An overpowering vapour, gallimaufry,</div> - <div class="verse indent-3">A multitude confused of pothering odours!</div> - <div class="verse indent-3">But, know, the genius of the art consists</div> - <div class="verse indent-3">To make the nostrils feel each scent distinct;</div> - <div class="verse indent-3">And not in washing plates to free from smoke.</div> - <div class="verse indent-3">I never enter in my kitchen, I!</div> - <div class="verse indent-3">But sit apart, and in the cool direct,</div> - <div class="verse indent-3">Observant of what passes, scullions' toil.</div> - <div class="verse indent-4"><i>Friend.</i> What dost thou there?</div> - <div class="verse indent-4"><i>M. C.</i><span style="margin-left: 9.5em;"> I guide the mighty whole;</span></div> - <div class="verse indent-3">Explore the causes, prophesy the dish.</div> - <div class="verse indent-3">'Tis thus I speak: "Leave, leave that ponderous ham;</div> - <div class="verse indent-3">Keep up the fire, and lively play the flame</div> - <div class="verse indent-3">Beneath those lobster patties; patient here,</div> - <div class="verse indent-3">Fix'd as a statue, skim, incessant skim.</div> - <div class="verse indent-3">Steep well this small Glociscus in its sauce,</div> - <div class="verse indent-3">And boil that sea-dog in a cullender;</div> - <div class="verse indent-3">This eel requires more salt and marjoram;</div> - <div class="verse indent-3">Roast well that piece of kid on either side</div> - <div class="verse indent-3">Equal; that sweetbread boil not over much."</div> - <div class="verse indent-3">'Tis thus, my friend, I make the concert play.</div> - -<span class="pagenum">[Pg 1132]</span> - - <div class="verse indent-4"><i>Friend.</i> O man of science! 'tis thy babble kills!</div> - <div class="verse indent-4"><i>M. C.</i> And then no useless dish my table crowds;</div> - <div class="verse indent-3">Harmonious ranged, and consonantly just.</div> - <div class="verse indent-4"><i>Friend.</i> Ha! what means this?</div> - <div class="verse indent-4"><i>M. C.</i><span style="margin-left: 9em;"> Divinest music all!</span></div> - <div class="verse indent-3">As in a concert instruments resound,</div> - <div class="verse indent-3">My order'd dishes in their courses chime.</div> - <div class="verse indent-3">So Epicurus dictated the art</div> - <div class="verse indent-3">Of sweet voluptuousness, and ate in order,</div> - <div class="verse indent-3">Musing delighted o'er the sovereign good!</div> - <div class="verse indent-3">Let raving Stoics in a labyrinth</div> - <div class="verse indent-3">Run after virtue; they shall find no end.</div> - <div class="verse indent-3">Thou, what is foreign to mankind, abjure.—<span class="smcap">D'Israeli.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Bato.</span><a name="FNanchor_146" id="FNanchor_146"></a><a href="#Footnote_146" class="fnanchor">[146]</a> -(Book iii. § 61, p. 171.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>Father.</i> Thou hast destroy'd the morals of my son,</div> - <div class="verse indent-3">And turn'd his mind, not so disposed, to vice,</div> - <div class="verse indent-3">Unholy pedagogue! With morning drams,</div> - <div class="verse indent-3">A filthy custom, which he caught from thee,</div> - <div class="verse indent-3">Clean from his former practice, now he saps</div> - <div class="verse indent-3">His youthful vigour. Is it thus you school him?</div> - <div class="verse indent-4"><i>Sophist.</i> And if I did, what harms him? Why complain you?</div> - <div class="verse indent-3">He does but follow what the wise prescribe,</div> - <div class="verse indent-3">The great voluptuous law of Epicurus,</div> - <div class="verse indent-3">Pleasure, the best of all good things on earth;</div> - <div class="verse indent-3">And how but thus can pleasure be obtained?</div> - <div class="verse indent-4"><i>Father.</i> Virtue will give it him.</div> - <div class="verse indent-4"><i>Sophist.</i><span style="margin-left: 8.5em;"> And what but virtue</span></div> - <div class="verse indent-3">Is our philosophy? When have you met</div> - <div class="verse indent-3">One of our sect flush'd and disguised with wine?</div> - <div class="verse indent-3">Or one, but one of those you tax so roundly,</div> - <div class="verse indent-3">On whom to fix a fault?</div> - <div class="verse indent-4"><i>Father.</i><span style="margin-left: 7.5em;"> Not one, but all,</span></div> - <div class="verse indent-3">All, who march forth with supercilious brow</div> - <div class="verse indent-3">High arch'd with pride, beating the city-rounds,</div> - <div class="verse indent-3">Like constables in quest of rogues and outlaws,</div> - <div class="verse indent-3">To find that prodigy in human nature,</div> - <div class="verse indent-3">A wise and perfect man! What is your science</div> - -<span class="pagenum">[Pg 1133]</span> - - <div class="verse indent-3">But kitchen-science? wisely to descant</div> - <div class="verse indent-3">Upon the choice bits of a savoury carp,</div> - <div class="verse indent-3">And prove by logic that his <i>summum bonum</i></div> - <div class="verse indent-3">Lies in his head; there you can lecture well,</div> - <div class="verse indent-3">And, whilst your grey-beards wag, the gaping guest</div> - <div class="verse indent-3">Sits wondering with a foolish face of praise. -—<span class="smcap">Cumberland.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Antiphanes.</span> (Book iii. § 62, p. 172.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent16">O, what a fool is he,</div> - <div class="verse">Who dreams about stability, or thinks,</div> - <div class="verse">Good easy dolt! that aught in life's secure!</div> - <div class="verse">Security!—either a loan is ask'd;</div> - <div class="verse">Then house and all that it contains are gone</div> - <div class="verse">At one fell sweep—or you've a suit to meet,</div> - <div class="verse">And Law and Ruin ever are twin-brothers.—</div> - <div class="verse">Art named to a general's post? fines, penalties,</div> - <div class="verse">And debts upon the heels of office follow.</div> - <div class="verse">Do the stage-charges fall upon you? good:</div> - <div class="verse">The chorus must go clad in spangled robes,</div> - <div class="verse">Yourself may pace in rags. Far happier he</div> - <div class="verse">Who's named a trierarch:—he buys a halter</div> - <div class="verse">And wisely balks at once th' expensive office.—</div> - <div class="verse">Sleeping or waking, on the sea or land,</div> - <div class="verse">Among your menials or before your foes,</div> - <div class="verse">Danger and Insecurity are with you.</div> - <div class="verse">The very table, charged with viands, is</div> - <div class="verse">Mere mock'ry oft;—gives promise to the eye,</div> - <div class="verse">And breaks it to the lip. Is there nought safe then?</div> - <div class="verse">Yes, by the gods,—that which has pass'd the teeth,</div> - <div class="verse">And is in a state of deglutition: reckon</div> - <div class="verse">Yourself secure of that, and that alone:</div> - <div class="verse">All else is fleet, precarious, insecure. -—<span class="smcap">Mitchell.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Alexis.</span> (Book iii. § 86, p. 194.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> I must have all accounted for:</div> - <div class="verse indent-3">Item by item, charge by charge; or look ye:—</div> - <div class="verse indent-3">There's not a stiver to be had from me.</div> - -<span class="pagenum">[Pg 1134]</span> - - <div class="verse indent-4"><i>B.</i> 'Tis but a fair demand.</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 8.5em;"> What hoa! within there! [<i>Calls to his servant.</i>]</span></div> - <div class="verse indent-3">My style and tablets. (<i>Style and tablets are brought.</i>)</div> - <div class="verse indent-4">Now, Sir, to your reckoning.</div> - <div class="verse indent-4"><i>B.</i> To salt a herring—price—two farthings—</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 16.5em;"> Good. [<i>Writes.</i>]</span></div> - <div class="verse indent-4"><i>B.</i> To mussels—three—</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 8em;"> No villany as yet. [<i>Writes.</i>]</span></div> - <div class="verse indent-4"><i>B.</i> Item, to eels—one obol—</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 10.5em;"> Still you're guiltless. [<i>Writes.</i>]</span></div> - <div class="verse indent-4"><i>B.</i> Next came the radishes; yourselves allow'd—</div> - <div class="verse indent-4"><i>A.</i> And we retract not—they were delicate</div> - <div class="verse indent-3">And good.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 4em;"> For these I touch two obols.</span></div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 16em;"> [<i>Aside.</i>] Tush!</span></div> - <div class="verse indent-3">The praise is in the bill—better our palates</div> - <div class="verse indent-3">Had been less riotous—onward.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 12.5em;"> To a rand</span></div> - <div class="verse indent-3">Of tunny-fish—this charge will break a sixpence.</div> - <div class="verse indent-4"><i>A.</i> Dealst on the square? no filching?—no purloining?—</div> - <div class="verse indent-4"><i>B.</i> No, not a doit—thou'rt green, good fellow, green;</div> - <div class="verse indent-3">And a mere novice yet in market-prices.</div> - <div class="verse indent-3">Why, man, the palmer-worms have fix'd their teeth</div> - <div class="verse indent-3">Upon the kitchen-herbs.</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 9.5em;"> Ergo, salt fish</span></div> - <div class="verse indent-3">Bears twice its usual price—call you that logic?</div> - <div class="verse indent-4"><i>B.</i> Nay, if you've doubts—to the fishmonger straight,—</div> - <div class="verse indent-3">He lives and will resolve them.—To a conger-eel—</div> - <div class="verse indent-3">Ten obols.</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 4em;"> I have nothing to object:</span></div> - <div class="verse indent-3">Proceed.</div> - <div class="verse indent-4"><i>B.</i> Item, broil'd fish—a drachma.</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 12em;"> Fie on't!—</span></div> - <div class="verse indent-3">I was a man, and here's the fever come</div> - <div class="verse indent-3">With double force.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 7.5em;"> There's wine too in the bill,</span></div> - <div class="verse indent-3">Bought when my masters were well half-seas over—</div> - <div class="verse indent-3">Three pitchers, at ten obols to the pitcher.—<span class="smcap">Mitchell.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="pagenum">[Pg 1135]</span></p> - -<p><span class="smcap">Matron.</span><a name="FNanchor_147" id="FNanchor_147"></a><a href="#Footnote_147" class="fnanchor">[147]</a> (Book iv. § 13, p. 220.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The feast, for cookery's various cates renown'd,</div> - <div class="verse">By Attic host bestow'd, O Muse! resound.</div> - <div class="verse">There too I went, with hunger in my train,</div> - <div class="verse">And saw the loaves by hundreds pour'd amain,</div> - <div class="verse">Beauteous to view, and vast beyond compare,</div> - <div class="verse">Whiter than snow, and sweet as wheaten fare.</div> - <div class="verse">* * - * - * - * - * -</div> - - <div class="verse">Then all to pot-herbs stretch'd their hands in haste,</div> - <div class="verse">But various viands lured my nicer taste;</div> - <div class="verse">Choice bulbs, asparagus, and, daintier yet,</div> - <div class="verse">Fat oysters help my appetite to whet.</div> - <div class="verse">* * - * - * - * - * -</div> - - <div class="verse">Like Thetis' self, the silver-footed dame—</div> - <div class="verse">Great Nereus' daughter, curly cuttle came;</div> - <div class="verse">Illustrious fish! that sole amid the brine</div> - <div class="verse">With equal ease can black and white divine;</div> - <div class="verse">There too I saw the Tityus of the main,</div> - <div class="verse">Huge conger—countless plates his bulk sustain.</div> - <div class="verse">And o'er nine boards he rolls his cumbrous train!</div> - <div class="verse">* * - * - * - * - * -</div> - - <div class="verse">Right up stairs, down stairs, over high and low,</div> - <div class="verse">The cook, with shoulder'd dishes marches slow,</div> - <div class="verse">And forty sable pots behind him go.</div> - <div class="verse">* * - * - * - * - * -</div> - - <div class="verse">With these appear'd the Salaminian bands,</div> - <div class="verse">Thirteen fat ducklings borne by servile hands;</div> - <div class="verse">Proudly the cook led on the long array,</div> - <div class="verse">And placed them where the Athenian squadrons lay.</div> - - <div class="verse">* * - * - * - * - * -</div> - - <div class="verse">When now the rage of hunger was represt,</div> - <div class="verse">And the pure lymph had sprinkled every guest,</div> - <div class="verse">Sweet lilied unguents brought one blooming slave,</div> - <div class="verse">And one from left to right fresh garlands gave;</div> - <div class="verse">With Lesbian wine the bowl was quick supplied,</div> - <div class="verse">Man vied with man to drain the racy tide;</div> - -<span class="pagenum">[Pg 1136]</span> - - <div class="verse">Then groan'd the second tables laden high,</div> - <div class="verse">Where grapes and cool pomegranates please the eye,</div> - <div class="verse">The lusty apple, and the juicy pear—</div> - <div class="verse">Yet nought I touch'd, supinely lounging there;</div> - <div class="verse">But when the huge round cake of golden hue,</div> - <div class="verse">Ceres best offspring, met my raptured view,</div> - <div class="verse">No more these hands their eager grasp restrain,</div> - <div class="verse">How should such gift celestial tempt in vain? -—<span class="smcap">D. K. Sandford.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Alexis.</span> (Book iv. § 58, p. 264.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">How fertile in new tricks is Chærephon,</div> - <div class="verse">To sup scot-free and everywhere find welcome!</div> - <div class="verse">Spies he a broker's door with pots to let?</div> - <div class="verse">There from the earliest dawn he takes his stand,</div> - <div class="verse">To see whose cook arrives; from him he learns</div> - <div class="verse">Who 'tis that gives the feast,—flies to the house,</div> - <div class="verse">Watches his time, and, when the yawning door</div> - <div class="verse">Gapes for the guests, glides in among the first. -—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Anaxippus.</span> (Book iv. § 68, p. 271.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Soup-ladle, flesh-hook, mortar, spit,</div> - <div class="verse">Bucket and haft, with tool to fit,</div> - <div class="verse">Such knives as oxen's hides explore,</div> - <div class="verse">Add dishes, be they three or more. -—<span class="smcap">Mitchell.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Timocles.</span> (Book vi. § 2, p. 354.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Nay, my good friend, but hear me! I confess</div> - <div class="verse">Man is the child of sorrow, and this world,</div> - <div class="verse">In which we breathe, hath cares enough to plague us;</div> - <div class="verse">But it hath means withal to soothe these cares,</div> - <div class="verse">And he, who meditates on other's woes,</div> - <div class="verse">Shall in that meditation lose his own:</div> - <div class="verse">Call then the tragic poet to your aid,</div> - <div class="verse">Hear him, and take instruction from the stage:</div> - <div class="verse">Let Telephus appear; behold a prince,</div> - -<span class="pagenum">[Pg 1137]</span> - - <div class="verse">A spectacle of poverty and pain,</div> - <div class="verse">Wretched in both.—And what if you are poor?</div> - <div class="verse">Are you a demi-god? are you the son</div> - <div class="verse">Of Hercules? begone! complain no more.</div> - <div class="verse">Doth your mind struggle with distracting thoughts?</div> - <div class="verse">Do your wits wander? are you mad? Alas!</div> - <div class="verse">So was Alcmæon, whilst the world adored</div> - <div class="verse">His father as their God. Your eyes are dim;</div> - <div class="verse">What then? the eyes of Œdipus were dark,</div> - <div class="verse">Totally dark. You mourn a son; he's dead;</div> - <div class="verse">Turn to the tale of Niobe for comfort,</div> - <div class="verse">And match your loss with hers. You're lame of foot;</div> - <div class="verse">Compare it with the foot of Philoctetes,</div> - <div class="verse">And make no more complaint. But you are old,</div> - <div class="verse">Old and unfortunate; consult Oëneus;</div> - <div class="verse">Hear what a king endured, and learn content.</div> - <div class="verse">Sum up your miseries, number up your sighs,</div> - <div class="verse">The tragic stage shall give you tear for tear,</div> - <div class="verse">And wash out all afflictions but its own.—<span class="smcap">Cumberland.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><i>From the same.</i> (Book vi. § 3, p. 355.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Bid me say anything rather than this;</div> - <div class="verse">But on this theme Demosthenes himself</div> - <div class="verse">Shall sooner check the torrent of his speech</div> - <div class="verse">Than I—Demosthenes! that angry orator,</div> - <div class="verse">That bold Briareus, whose tremendous throat,</div> - <div class="verse">Charged to the teeth with battering-rams and spears,</div> - <div class="verse">Beats down opposers; brief in speech was he,</div> - <div class="verse">But, crost in argument, his threat'ning eyes</div> - <div class="verse">Flash'd fire, whilst thunder vollied from his lips. -—<span class="smcap">Cumberland.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Antiphanes</span>. (Book vi. § 3, p. 355.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I once believed the Gorgons fabulous:</div> - <div class="verse">But in the agora quickly changed my creed,</div> - <div class="verse">And turn'd almost to stone, the pests beholding</div> - <div class="verse">Standing behind the fish stalls. Forced I am</div> - <div class="verse">To look another way when I accost them,</div> - <div class="verse">Lest if I saw the fish they ask so much for,</div> - <div class="verse">I should at once grow marble. -—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1138]</span></p> - -<p><i>The same.</i></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I must confess that hitherto I deem'd</div> - <div class="verse">The Gorgons a mere fable, but just now</div> - <div class="verse">I stepp'd into the fish-market, and there</div> - <div class="verse">I saw, at once, the dread reality;</div> - <div class="verse">And I was petrified, indeed, so much,</div> - <div class="verse">That, to converse with them, I turn'd my back</div> - <div class="verse">For fear of being turn'd to stone; they ask'd</div> - <div class="verse">A price so high and so extravagant</div> - <div class="verse">For a poor despicable paltry fish.—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Amphis.</span> (Book vi. § 5, p. 356.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The general of an army is at least</div> - <div class="verse">A thousand times more easy of access,</div> - <div class="verse">And you may get an answer quicker too</div> - <div class="verse">Than from these cursed fishmongers: ask them</div> - <div class="verse">The price of their commodity, they hold</div> - <div class="verse">A wilful silence, and look down with shame,</div> - <div class="verse">Like Telephus; with reason good; for they</div> - <div class="verse">Are, one and all, without exception,</div> - <div class="verse">A set of precious scoundrels. Speak to one,</div> - <div class="verse">He'll measure you from top to toe, then look</div> - <div class="verse">Upon his fish, but still no answer give.</div> - <div class="verse">Turn o'er a polypus, and ask another</div> - <div class="verse">The price, he soon begins to swell and chafe,</div> - <div class="verse">And mutters out half-words between his teeth,</div> - <div class="verse">But nothing so distinct that you may learn</div> - <div class="verse">His real meaning—so many oboli;</div> - <div class="verse">But then the number you are still to guess,</div> - <div class="verse">The syllable is wilfully suppress'd,</div> - <div class="verse">Or left half utter'd. This you must endure,</div> - <div class="verse">And more, if you attend the fish-market. -—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Ten thousand times more easy 'tis to gain</div> - <div class="verse">Admission to a haughty general's tent,</div> - <div class="verse">And have discourse of him, than in the market</div> - <div class="verse">Audience to get of a cursed fishmonger.</div> - <div class="verse">If you draw near and say, How much, my friend,</div> - -<span class="pagenum">[Pg 1139]</span> - - <div class="verse">Costs <i>this</i> or <i>that</i>?—No answer. Deaf you think</div> - <div class="verse">The rogue must be, or stupid; for he heeds not</div> - <div class="verse">A syllable you say, but o'er his fish</div> - <div class="verse">Bends silently, like Telephos (and with good reason,</div> - <div class="verse">For his whole race he knows are cut-throats all).</div> - <div class="verse">Another minding not, or else not hearing,</div> - <div class="verse">Pulls by the legs a polypus. A third</div> - <div class="verse">With saucy carelessness replies: "Four oboli,</div> - <div class="verse">That's just the price. For this no less than eight.</div> - <div class="verse">Take it or leave it!" -—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Alexis.</span> (Book vi. § 5, p. 356.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">When our victorious gen'rals knit their brows,</div> - <div class="verse">Assume a higher tone and loftier gait</div> - <div class="verse">Than common men, it scarcely moves my wonder—</div> - <div class="verse">Indeed 'tis natural that the commonwealth</div> - <div class="verse">Should give to public virtue just rewards—</div> - <div class="verse">They who have risk'd their lives to serve the state</div> - <div class="verse">Deserve its highest honours in return,</div> - <div class="verse">Place and precedence too above their fellows:</div> - <div class="verse">But I am choked with rage when I behold</div> - <div class="verse">These saucy fishmongers assume such airs,</div> - <div class="verse">Now throw their eyes disdainful down, and now</div> - <div class="verse">Lift their arch'd brows and wrinkle up their fronts—</div> - <div class="verse">"Say, at what price you sell this brace of mullets?"</div> - <div class="verse">"Ten oboli," they answer. "Sure you joke;</div> - <div class="verse">Ten oboli indeed! will you take eight?"</div> - <div class="verse">"Yes, if you choose but one."—"Come, come, be serious,</div> - <div class="verse">Nor trifle with your betters thus."—"Pass on,</div> - <div class="verse">And take your custom elsewhere." 'Tis enough</div> - <div class="verse">To move our bile to hear such insolence.—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">However, this is still endurable.</div> - <div class="verse">But when a paltry fishfag will look big,</div> - <div class="verse">Cast down his eyes affectedly, or bend</div> - <div class="verse">His eyebrows upwards like a full-strain'd bow,</div> - <div class="verse">I burst with rage. Demand what price he asks</div> - <div class="verse">For—say two mullets; and he answers straight</div> - -<span class="pagenum">[Pg 1140]</span> - - <div class="verse">"Ten obols."—"Ten? That's dear: will you take eight?"</div> - <div class="verse">"Yes, if one fish will serve you."—"Friend, no jokes;</div> - <div class="verse">I am no subject for your mirth."—"Pass on, Sir!</div> - <div class="verse">And buy elsewhere."—Now tell me, is not this</div> - <div class="verse">Bitterer than gall?—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Diphilus.</span> (Book vi. §6, p. 356.)</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I once believed the fishmongers at Athens</div> - <div class="verse">Were rogues beyond all others. 'Tis not so;</div> - <div class="verse">The tribe are all the same, go where you will,</div> - <div class="verse">Deceitful, avaricious, plotting knaves,</div> - <div class="verse">And rav'nous as wild-beasts. But we have one</div> - <div class="verse">Exceeds the rest in baseness, and the wretch</div> - <div class="verse">Pretends that he has let his hair grow long</div> - <div class="verse">In rev'rence to the gods. The varlet lies.</div> - <div class="verse">He bears the marks of justice on his forehead,</div> - <div class="verse">Which his locks hide, and therefore they are long.</div> - <div class="verse">Accost him thus—"What ask you for that pike?"</div> - <div class="verse">"Ten oboli," he answers—not a word</div> - <div class="verse">About the currency—put down the cash,</div> - <div class="verse">He then objects, and tells you that he meant</div> - <div class="verse">The money of Ægina. If there's left</div> - <div class="verse">A balance in his hands, he'll pay you down</div> - <div class="verse">In Attic oboli, and thus secures</div> - <div class="verse">A double profit by the exchange of both.—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Troth, in my greener days I had some notion</div> - <div class="verse">That here at Athens only, rogues sold fish;</div> - <div class="verse">But everywhere, it seems, like wolf or fox</div> - <div class="verse">The race is treacherous by nature found.</div> - <div class="verse">However, we have one scamp in the agora</div> - <div class="verse">Who beats all others hollow. On his head</div> - <div class="verse">A most portentous fell of hair nods thick</div> - <div class="verse">And shades his brow. Observing your surprise,</div> - <div class="verse">He has his reasons pat; it grows forsooth</div> - <div class="verse">To form, when shorn, an offering to some god!</div> - <div class="verse">But that's a feint; 'tis but to hide the scars</div> - -<span class="pagenum">[Pg 1141]</span> - - <div class="verse">Left by the branding-iron upon his forehead.</div> - <div class="verse">But, passing that, you ask perchance the price</div> - <div class="verse">Of a sea-wolf—"Ten oboli"—very good.</div> - <div class="verse">You count the money. "Oh, not those," he cries,</div> - <div class="verse">"Æginetan I meant." Still you comply.</div> - <div class="verse">But if you trust him with a larger piece,</div> - <div class="verse">And there be change to give; mark how the knave</div> - <div class="verse">Now counts in Attic coin, and thus achieves</div> - <div class="verse">A two-fold robbery in the same transaction! -—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Xenarchus.</span> (Book vi. § 6, p. 357.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Poets indeed! I should be glad to know</div> - <div class="verse">Of what they have to boast. Invention—no!</div> - <div class="verse">They invent nothing, but they pilfer much,</div> - <div class="verse">Change and invert the order, and pretend</div> - <div class="verse">To pass it off for new. But fishmongers</div> - <div class="verse">Are fertile in resources, they excel</div> - <div class="verse">All our philosophers in ready wit</div> - <div class="verse">And sterling impudence. The law forbids,</div> - <div class="verse">And strictly too, to water their stale fish—</div> - <div class="verse">How do they manage to evade the fine?</div> - <div class="verse">Why thus—when one of them perceives the board</div> - <div class="verse">Begins to be offensive, and the fish</div> - <div class="verse">Look dry and change their colour, he begins</div> - <div class="verse">A preconcerted quarrel with his neighbour.</div> - <div class="verse">They come to blows;—he soon affects to be</div> - <div class="verse">Most desperately beaten, and falls down,</div> - <div class="verse">As if unable to support himself,</div> - <div class="verse">Gasping for breath;—another, who the while</div> - <div class="verse">(Knowing the secret) was prepared to act,</div> - <div class="verse">Seizes a jar of water, aptly placed,</div> - <div class="verse">And scatters a few drops upon his friend,</div> - <div class="verse">Then empties the whole vessel on the fish,</div> - <div class="verse">Which makes them look so fresh that you would swear</div> - <div class="verse">They were just taken from the sea, -—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Commend me for invention to the rogue</div> - <div class="verse">Who sells fish in the agora. He knows,—</div> - -<span class="pagenum">[Pg 1142]</span> - - <div class="verse">In fact there's no mistaking,—that the law</div> - <div class="verse">Clearly and formally forbids the trick</div> - <div class="verse">Of reconciling stale fish to the nose</div> - <div class="verse">By constant watering. But if some poor wight</div> - <div class="verse">Detect him in the fact, forthwith he picks</div> - <div class="verse">A quarrel, and provokes his man to blows.</div> - <div class="verse">He wheels meanwhile about his fish, looks sharp</div> - <div class="verse">To catch the nick of time, reels, feigns a hurt:</div> - <div class="verse">And prostrate falls, just in the right position.</div> - <div class="verse">A friend placed there on purpose, snatches up</div> - <div class="verse">A pot of water, sprinkles a drop or two,</div> - <div class="verse">For form's sake, on his face, but by mistake,</div> - <div class="verse">As you must sure believe, pours all the rest</div> - <div class="verse">Full on the fish, so that almost you might</div> - <div class="verse">Consider them fresh caught.—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Antiphanes.</span> (Book vi. § 7, p. 357.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">What miserable wretched things are fish!</div> - <div class="verse">They are not only doom'd to death, to be</div> - <div class="verse">Devour'd, and buried in the greedy maw</div> - <div class="verse">Of some voracious glutton, but the knaves</div> - <div class="verse">Who sell them leave them on their board to rot,</div> - <div class="verse">And perish by degrees, till having found</div> - <div class="verse">Some purblind customer, they pass to him</div> - <div class="verse">Their dead and putrid carcases; but he,</div> - <div class="verse">Returning home, begins to nose his bargain,</div> - <div class="verse">And soon disgusted, casts them out with scorn.—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Alexis.</span> (Book vi. § 8, p. 358.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The rich Aristonicus was a wise</div> - <div class="verse">And prudent governor; he made a law</div> - <div class="verse">To this intent, that every fishmonger,</div> - <div class="verse">Having once fix'd his price, if after that</div> - <div class="verse">He varied, or took less, he was at once</div> - <div class="verse">Thrown into prison, that the punishment</div> - <div class="verse">Due to his crimes, still hanging o'er his head,</div> - <div class="verse">Might be a check on his rapacity,</div> - -<span class="pagenum">[Pg 1143]</span> - - <div class="verse">And make him ask a just and honest price,</div> - <div class="verse">And carry home his stale commodities.</div> - <div class="verse">This was a prudent law, and so enforced,</div> - <div class="verse">That youth or age might safely go to market</div> - <div class="verse">And bring home what was good at a fair price. -—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Alexis.</span> (Book VI. § 10, p. 359.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I still maintain that fish do hold with men,</div> - <div class="verse">Living or dead, perpetual enmity.</div> - <div class="verse">For instance, now, a ship is overset,</div> - <div class="verse">As sometimes it may happen,—the poor wretches</div> - <div class="verse">Who might escape the dangers of the sea</div> - <div class="verse">Are swallow'd quick by some voracious fish.</div> - <div class="verse">If, on the other hand, the fishermen</div> - <div class="verse">Enclose the fish, and bring them safe to shore,</div> - <div class="verse">Dead as they are they ruin those who buy them,</div> - <div class="verse">For they are sold for such enormous sums</div> - <div class="verse">That our whole fortune hangs upon the purchase,</div> - <div class="verse">And he who pays the price becomes a beggar.—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<p><i>From the same.</i> (Book vi. § 12, p. 359.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">If one that's poor, and scarcely has withal</div> - <div class="verse">To clothe and feed him, shall at once buy fish,</div> - <div class="verse">And pay the money down upon the board,</div> - <div class="verse">Be sure that fellow is a rogue, and lives</div> - <div class="verse">By depredation and nocturnal plunder.</div> - <div class="verse">Let him who has been robb'd by night, attend</div> - <div class="verse">The fish-market at early dawn, and when</div> - <div class="verse">He sees a young and needy wretch appear,</div> - <div class="verse">Bargain with Micion for the choicest eels,</div> - <div class="verse">And pay the money, seize the caitiff straight,</div> - <div class="verse">And drag him to the prison without fear.—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Mark you a fellow who, however scant</div> - <div class="verse">In all things else, hath still wherewith to purchase</div> - <div class="verse">Cod, eel, or anchovies, be sure i' the dark</div> - -<span class="pagenum">[Pg 1144]</span> - - <div class="verse">He lies about the road in wait for travellers.</div> - <div class="verse">If therefore you've been robb'd o'ernight, just go</div> - <div class="verse">At peep of dawn to th' agora and seize</div> - <div class="verse">The first athletic, ragged vagabond</div> - <div class="verse">Who cheapens eels of Mikion. He, be sure,</div> - <div class="verse">And none but he's the thief: to prison with him! -—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Diphilus.</span> (Book vi. § 12, p. 360.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">We have a notable good law at Corinth,</div> - <div class="verse">Where, if an idle fellow outruns reason,</div> - <div class="verse">Feasting and junketing at furious cost,</div> - <div class="verse">The sumptuary proctor calls upon him,</div> - <div class="verse">And thus begins to sift him:—You live well,</div> - <div class="verse">But have you well to live? You squander freely,</div> - <div class="verse">Have you the wherewithal? Have you the fund</div> - <div class="verse">For these out-goings? If you have, go on!</div> - <div class="verse">If you have not, we'll stop you in good time,</div> - <div class="verse">Before you outrun honesty; for he,</div> - <div class="verse">Who lives we know not how, must live by plunder;</div> - <div class="verse">Either he picks a purse, or robs a house,</div> - <div class="verse">Or is accomplice with some knavish gang,</div> - <div class="verse">Or thrusts himself in crowds to play th' Informer,</div> - <div class="verse">And put his perjured evidence to sale:</div> - <div class="verse">This a well-order'd city will not suffer:</div> - <div class="verse">Such vermin we expel.—<i>And you do wisely</i>:</div> - <div class="verse"><i>But what is this to me?</i>—Why, this it is:</div> - <div class="verse">Here we behold you every day at work,</div> - <div class="verse">Living forsooth! not as your neighbours live,</div> - <div class="verse">But richly, royally, ye gods!—Why, man,</div> - <div class="verse">We cannot get a fish for love or money,</div> - <div class="verse">You swallow the whole produce of the sea:</div> - <div class="verse">You've driven our citizens to browze on cabbage:</div> - <div class="verse">A sprig of parsley sets them all a-fighting,</div> - <div class="verse">As at the Isthmian games: if hare or partridge,</div> - <div class="verse">Or but a simple thrush comes to the market,</div> - <div class="verse">Quick at the word you snap him. By the gods!</div> - <div class="verse">Hunt Athens through, you shall not find a feather</div> - <div class="verse">But in your kitchen; and for wine, 'tis gold—</div> - <div class="verse">Not to be purchased: we may drink the ditches. -—<span class="smcap">Cumberland.</span></div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1145]</span></p> - -<p><i>The same.</i></p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Wee have in Corinth this good Law in use;</div> - <div class="verse indent2">If wee see any person keepe great cheere,</div> - <div class="verse indent2">We make inquirie, Whether he doe worke,</div> - <div class="verse indent2">Or if he have Revenues coming in?</div> - <div class="verse indent2">If either, then we say no more of him.</div> - <div class="verse">But if the Charge exceed his Gaine or Rents,</div> - <div class="verse indent2">He is forbidden to run on his course:</div> - <div class="verse indent2">If he continue it, he pays a fine:</div> - <div class="verse indent2">If he want wherewithal, he is at last</div> - <div class="verse indent2">Taken by Sergeants and in prison cast.</div> - <div class="verse">For to spend much, and never to get ought,</div> - <div class="verse indent2">Is cause of much disorder in the world.</div> - <div class="verse indent2">One in the night-time filcheth from the flocks;</div> - <div class="verse indent2">Another breaks a house or else a shop;</div> - <div class="verse indent2">A third man gets a share his mouth to stop.</div> - <div class="verse">To beare a part in this good fellowship,</div> - <div class="verse indent2">One feignes a suit his neighbor to molest,</div> - <div class="verse indent2">Another must false witness beare with him:</div> - <div class="verse indent2">But such a crue we utterly detest,</div> - <div class="verse indent2">And banish from our citie like the pest. -—<span class="smcap">Molle.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Believe me, my good friend, such is the law</div> - <div class="verse">Long held at Corinth; when we see a man</div> - <div class="verse">Spending large sums upon the daintiest fish,</div> - <div class="verse">And living at a great expense, we ask</div> - <div class="verse">The means by which he can maintain the splendour.</div> - <div class="verse">If it appears that his possessions yield</div> - <div class="verse">A fund proportion'd to this costly charge,</div> - <div class="verse">'Tis well, he's not molested, and proceeds</div> - <div class="verse">T' enjoy that kind of life which he approves.</div> - <div class="verse">But if we find that he exceeds his means,</div> - <div class="verse">We first admonish him; if he persists,</div> - <div class="verse">We then proceed to punishment by fine.</div> - <div class="verse">If one who has no fortune to supply</div> - <div class="verse">E'en common wants, lives thus expensively,</div> - <div class="verse">Him we deliver to the common beadle</div> - <div class="verse">For corporal punishment.—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1146]</span></p> - -<p><i>The same.</i></p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">We cannot get the smallest fish for money;</div> - <div class="verse">And for a bunch of parsley we must fight,</div> - <div class="verse">As 'twere the Isthmian games: then, should a hare</div> - <div class="verse">Make its appearance, 'tis at once caught up;</div> - <div class="verse">A partridge or a lark, by Jupiter!</div> - <div class="verse">We can't so much as see them on the wing,</div> - <div class="verse">And all on your account: then as for wine,</div> - <div class="verse">You've raised the price so high we cannot taste it. -—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Philippides.</span> (Book vi. § 17, p. 363.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">It grieves me much to see the world so changed,</div> - <div class="verse">And men of worth, ingenious and well-born,</div> - <div class="verse">Reduced to poverty, while cunning knaves;</div> - <div class="verse">The very scum of the people, eat their fish,</div> - <div class="verse">Bought for two oboli, on plates of silver,</div> - <div class="verse">Weighing at least a mina; a few capers,</div> - <div class="verse">Not worth three pieces of brass-money, served</div> - <div class="verse">In lordly silver-dish, that weighs, at least,</div> - <div class="verse">As much as fifteen drachmas. In times past</div> - <div class="verse">A little cup presented to the Gods</div> - <div class="verse">Was thought a splendid offering; but such gifts</div> - <div class="verse">Are now but seldom seen,—and reason good,</div> - <div class="verse">For 'tis no sooner on the altar placed,</div> - <div class="verse">Than rogues are watching to purloin it thence. -—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Alexis.</span> (Book vi. § 28, p. 372.)</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I'm ready, at the slightest call, to sup</div> - <div class="verse">With those who may think proper to invite me.</div> - <div class="verse">If there's a wedding in the neighbourhood,</div> - <div class="verse">I smell it out, nor scruple to be there</div> - <div class="verse">Sans invitation; then, indeed, I shine,</div> - <div class="verse">And make a full display of all my wit,</div> - <div class="verse">'Till the guests shake with laughter; I take care</div> - <div class="verse">To tickle well the master of the feast;</div> - <div class="verse">Should any strive to thwart my purpose, I</div> - <div class="verse">At once take fire, and load him with reproach</div> - -<span class="pagenum">[Pg 1147]</span> - - <div class="verse">And bitter sarcasm; 'till at length, well fed,</div> - <div class="verse">And having drunk my fill, I stagger home.</div> - <div class="verse">No nimble link-boy guides my giddy steps,</div> - <div class="verse">But "through the palpable obscure, I grope</div> - <div class="verse">My uncouth way;" and if by chance I meet,</div> - <div class="verse">In their nocturnal rounds, the watch, I hail them</div> - <div class="verse">With soft and gentle speech; then thank the gods</div> - <div class="verse">That I've escaped so well, nor felt the weight</div> - <div class="verse">Of their hard fists, or their still harder staves.</div> - <div class="verse">At length, unhurt, I find myself at home,</div> - <div class="verse">And creep to my poor bed, where gentle sleep,</div> - <div class="verse">And pleasant dreams, inspired by generous wine,</div> - <div class="verse">Lock up my senses.—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Diphilus.</span> (Book vi. § 29, p. 372.)</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">When I'm invited to a great man's board,</div> - <div class="verse">I do not feast my eyes by looking at</div> - <div class="verse">The costly hangings, painted ceiling, or</div> - <div class="verse">The rich Corinthian vases, but survey,</div> - <div class="verse">And watch with curious eye, the curling smoke</div> - <div class="verse">That rises from the kitchen. If it comes</div> - <div class="verse">In a strong current, straight, direct, and full,</div> - <div class="verse">I chuckle at the sight, and shake myself</div> - <div class="verse">For very joy; but if, oblique and small,</div> - <div class="verse">It rises slowly in a scanty volume,</div> - <div class="verse">I then exclaim, Sad meagre fare for me!</div> - <div class="verse">A lenten supper, and a bloodless meal.—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent16">Makes some rich squire</div> - <div class="verse">A banquet, and am I among the guests?</div> - <div class="verse">Mark me: I cast no idle eye of observation</div> - <div class="verse">On mouldings or on fretted roof: I deign not</div> - <div class="verse">With laudatory breath to ask, if hands</div> - <div class="verse">From Corinth form'd and fashion'd the wine-coolers:</div> - <div class="verse">These trouble not my cap.—I watch and note</div> - <div class="verse">(And with most deep intensity of vision),</div> - <div class="verse">What smoke the cook sends up: mounts it me full</div> - <div class="verse">And with alacrity and perpendicular?</div> - -<span class="pagenum">[Pg 1148]</span> - - <div class="verse">All joy and transport I: I crow and clap</div> - <div class="verse">My wings for very ecstasy of heart!</div> - <div class="verse">Does it come sidelong, making wayward angles,</div> - <div class="verse">Embodied into no consistency?</div> - <div class="verse">I know the mournful signal well, and straight</div> - <div class="verse">Prepare me for a bloodless feast of herbs.—<span class="smcap">Mitchell.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Eupolis.</span> (Book vi. § 30, p. 373.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Mark now, and learn of me the thriving arts</div> - <div class="verse">By which we parasites contrive to live:</div> - <div class="verse">Fine rogues we are, my friend, (of that be sure,)</div> - <div class="verse">And daintily we gull mankind.—Observe!</div> - <div class="verse">First I provide myself a nimble thing</div> - <div class="verse">To be my page, a varlet of all crafts;</div> - <div class="verse">Next two new suits for feasts and gala-days,</div> - <div class="verse">Which I promote by turns, when I walk forth</div> - <div class="verse">To sun myself upon the public square:</div> - <div class="verse">There, if perchance I spy some rich dull knave,</div> - <div class="verse">Straight I accost him, do him reverence,</div> - <div class="verse">And, saunt'ring up and down, with idle chat</div> - <div class="verse">Hold him awhile in play; at every word</div> - <div class="verse">Which his wise worship utters, I stop short</div> - <div class="verse">And bless myself for wonder; if he ventures</div> - <div class="verse">On some vile joke, I blow it to the skies,</div> - <div class="verse">And hold my sides for laughter.—Then to supper,</div> - <div class="verse">With others of our brotherhood to mess</div> - <div class="verse">In some night-cellar on our barley-cakes,</div> - <div class="verse">And club invention for the next day's shift.—<span class="smcap">Cumberland.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Of how we live, a sketch I'll give,</div> - <div class="verse indent2">If you'll attentive be;</div> - <div class="verse">Of parasites, (we're <i>thieves</i> by rights,)</div> - <div class="verse indent2">The flower and chief are we.</div> -<div class="topspace1"></div> - <div class="verse">Now first we've all a page at call,</div> - <div class="verse indent2">Of whom we're not the owners,</div> - <div class="verse">But who's a slave to some young brave,</div> - <div class="verse indent2">Whom we flatter to be donors.</div> -<div class="topspace1"></div> - -<span class="pagenum">[Pg 1149]</span> - - <div class="verse">Two gala dresses each possesses,</div> - <div class="verse indent2">And puts them on in turn;</div> - <div class="verse">As oft as he goes forth to see</div> - <div class="verse indent2">Where he his meal can earn.</div> -<div class="topspace1"></div> - <div class="verse">The Forum I choose, my nets to let loose,</div> - <div class="verse indent2">It's there that I fish for my dinner;</div> - <div class="verse">The wealthy young fools I use as my tools,</div> - <div class="verse indent2">Like a jolly good harden'd old sinner.</div> -<div class="topspace1"></div> - <div class="verse">Whenever I see a fool suited for me,</div> - <div class="verse indent2">In a trice at his side I appear,</div> - <div class="verse">And ne'er loose my hold, till by feeding or gold,</div> - <div class="verse indent2">He has paid for my wants rather dear.</div> -<div class="topspace1"></div> - <div class="verse">If he chance aught to speak, though stupid and weak,</div> - <div class="verse indent2">Straightway it is praised to the skies;</div> - <div class="verse">His wit I applaud, treat him as my lord,</div> - <div class="verse indent2">Win his heart by a good set of lies.</div> -<div class="topspace1"></div> - <div class="verse">Ere comes our meal, my way I feel,</div> - <div class="verse indent2">My patron's mind I study:</div> - <div class="verse">And as each knows, we choose all those</div> - <div class="verse indent2">Whose brains are rather muddy.</div> -<div class="topspace1"></div> - <div class="verse">We understand our host's command,</div> - <div class="verse indent2">To make the table merry;</div> - <div class="verse">By witty jokes, satiric pokes,</div> - <div class="verse indent2">To aid the juicy berry.</div> -<div class="topspace1"></div> - <div class="verse">If we're not able, straight from the table</div> - <div class="verse indent2">We're sent, elsewhere to dine;</div> - <div class="verse">You know poor Acastor incurr'd this disaster,</div> - <div class="verse indent2">By being too free o'er his wine.</div> -<div class="topspace1"></div> - <div class="verse">A dreadful joke scarce from him broke,</div> - <div class="verse indent2">When for the slave each roars,</div> - <div class="verse">To come and fetch th' unhappy wretch,</div> - <div class="verse indent2">And turn him out of doors.</div> -<div class="topspace1"></div> - <div class="verse">On him was put, like any brute,</div> - <div class="verse indent2">Round his throat an iron necklace;</div> - <div class="verse">And he was handed, to be branded,</div> - <div class="verse indent2">To Œneus rough and reckless.—<span>L. S.</span></div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1150]</span></p> - -<hr class=" r15" /> - -<p><span class="smcap">Alexis.</span> (Book vi. § 31, p. 374.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> There are two sorts of parasites; the one</div> - <div class="verse indent-3">Of middle station, like ourselves, who are</div> - <div class="verse indent-3">Much noticed by the comic poets——</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 15em;"> Ay,</span></div> - <div class="verse indent-3">But then the other sort, say, what of them?</div> - <div class="verse indent-4"><i>A.</i> They are of higher rank, and proud pretensions,</div> - <div class="verse indent-3">Provincial governors, who claim respect</div> - <div class="verse indent-3">By sober and grave conduct; and though sprung</div> - <div class="verse indent-3">From th' very dregs o' th' people, keep aloof,</div> - <div class="verse indent-3">Affect authority and state and rule,</div> - <div class="verse indent-3">And pride themselves on manners more severe</div> - <div class="verse indent-3">Than others, on whose beetling brow there sits</div> - <div class="verse indent-3">An awful frown, as if they would command</div> - <div class="verse indent-3">At least a thousand talents—all their boast!</div> - <div class="verse indent-3">These Nausinicus, you have seen, and judge</div> - <div class="verse indent-3">My meaning rightly.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 8em;"> I confess I do.</span></div> - <div class="verse indent-4"><i>A.</i> Yet they all move about one common centre;</div> - <div class="verse indent-3">Their occupations and their ends the same,</div> - <div class="verse indent-3">The sole contention, which shall flatter most.</div> - <div class="verse indent-3">But, as in human life, some are depress'd,</div> - <div class="verse indent-3">Whilst others stand erect on Fortune's wheel,</div> - <div class="verse indent-3">So fares it with these men; while some are raised</div> - <div class="verse indent-3">To splendid affluence, and wallow in</div> - <div class="verse indent-3">Luxurious indolence, their fellows starve,</div> - <div class="verse indent-3">Or live on scraps, and beg a scanty pittance,</div> - <div class="verse indent-3">To save their wretched lives.—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Timocles.</span> (Book vi. § 32, p. 374.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Think you that I can hear the parasite</div> - <div class="verse">Abused? believe me, no; I know of none</div> - <div class="verse">Of greater worth, more useful to the state.</div> - <div class="verse">Whatever act is grateful to a friend,</div> - <div class="verse">Who is more ready to stand forth than he?</div> - <div class="verse">Are you in love, he'll stretch a point to serve you.</div> - <div class="verse">Whate'er you do, he's ready at your call,</div> - <div class="verse">To aid and to assist, as 'tis but just,</div> - -<span class="pagenum">[Pg 1151]</span> - - <div class="verse">He thinks, to do such grateful service for</div> - <div class="verse">The patron who provides his daily meal.</div> - <div class="verse">And then he speaks so warmly of his friend!</div> - <div class="verse">You say for this he eats, and drinks scot-free;</div> - <div class="verse">Well, and what then? what hero or what god</div> - <div class="verse">Would disapprove a friend on such conditions?</div> - <div class="verse">But why thus linger out the day, to prove</div> - <div class="verse">That parasites are honour'd and esteem'd?</div> - <div class="verse">Is't not enough, they claim the same reward</div> - <div class="verse">That crowns the victor at the Olympic games,</div> - <div class="verse">To be supported at the public charge?</div> - <div class="verse">For wheresoe'er they diet at free cost,</div> - <div class="verse">That may be justly call'd the Prytaneum.—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Antiphanes.</span> (Book vi. § 33, p. 375.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">If duly weigh'd, this will, I think, be found</div> - <div class="verse">The parasite's true state and character,</div> - <div class="verse">The ready sharer of your life and fortunes.</div> - <div class="verse">It is against his nature to rejoice</div> - <div class="verse">At the misfortunes of his friends—his wish</div> - <div class="verse">Is to see all successful, and at ease;</div> - <div class="verse">He envies not the rich and the luxurious,</div> - <div class="verse">But kindly would partake of their excess,</div> - <div class="verse">And help them to enjoy their better fortune.</div> - <div class="verse">Ever a steady and a candid friend,</div> - <div class="verse">Not quarrelsome, morose, or petulant,</div> - <div class="verse">And knows to keep his passions in due bounds.</div> - <div class="verse">If you are cheerful, he will laugh aloud;</div> - <div class="verse">Be amorous, be witty, or what else</div> - <div class="verse">Shall suit your humour, he will be so too,</div> - <div class="verse">And valiant, if a dinner's the reward.—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Aristophon.</span> (Book vi. § 34, p. 376.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">If I'm at once forbid to eat or drink,</div> - <div class="verse">I'm a Tithymallus or Philippides.</div> - <div class="verse">If to drink water only, I'm a frog—</div> - <div class="verse">To feed on leaves and vegetable diet,</div> - -<span class="pagenum">[Pg 1152]</span> - - <div class="verse">I am at once a very caterpillar—</div> - <div class="verse">Forbid the bath, I quarrel not with filth—</div> - <div class="verse">To spend the winter in the open air,</div> - <div class="verse">I am a blackbird; if to scorch all day,</div> - <div class="verse">And jest beneath the hot meridian sun,</div> - <div class="verse">Then I become a grasshopper to please you;</div> - <div class="verse">If neither to anoint with fragrant oil,</div> - <div class="verse">Or even to behold it. I am dust—</div> - <div class="verse">To walk with naked feet at early dawn,</div> - <div class="verse">See me a crane; but if forbid at night</div> - <div class="verse">To rest myself and sleep, I am transform'd</div> - <div class="verse">At once to th' wakeful night owl.—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">So gaunt they seem, that famine never made</div> - <div class="verse">Of lank Philippides so mere a shade:</div> - <div class="verse">Of salted tunny-fish their scanty dole;</div> - <div class="verse">Their beverage, like the frog's, a standing pool,</div> - <div class="verse">With now and then a cabbage, at the best</div> - <div class="verse">The leavings of the caterpillar's feast:</div> - <div class="verse">No comb approaches their dishevell'd hair,</div> - <div class="verse">To rout the long establish'd myriads there;</div> - <div class="verse">On the bare ground their bed, nor do they know</div> - <div class="verse">A warmer coverlid than serves the crow:</div> - <div class="verse">Flames the meridian sun without a cloud?</div> - <div class="verse">They bask like grasshoppers, and chirp as loud:</div> - <div class="verse">With oil they never even feast their eyes;</div> - <div class="verse">The luxury of stockings they despise,</div> - <div class="verse">But bare-foot as the crane still march along,</div> - <div class="verse">All night in chorus with the screech-owl's song. -—<span class="smcap">Cumberland.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">For famishment direct, and empty fare,</div> - <div class="verse">I am your Tithymallus, your Philippides,</div> - <div class="verse">Close pictured to the life: for water-drinking,</div> - <div class="verse">Your very frog. To fret, and feed on leeks,</div> - <div class="verse">Or other garden-stuff, your caterpillar</div> - <div class="verse">Is a mere fool to me. Would ye have me abjure</div> - <div class="verse">All cleansing, all ablution? I'm your man—</div> - <div class="verse">The loathsom'st scab alive—nay, filth itself,</div> - -<span class="pagenum">[Pg 1153]</span> - - <div class="verse">Sheer, genuine, unsophisticated filth.</div> - <div class="verse">To brave the winter with his nipping cold,</div> - <div class="verse">A houseless tenant of the open air,</div> - <div class="verse">See in me all the ousel. Is't my business,</div> - <div class="verse">In sultry summer's dry and parched season,</div> - <div class="verse">To dare the stifling heat, and prate the while</div> - <div class="verse">Mocking the noontide blaze? I am at once</div> - <div class="verse">The grasshopper: to abhor the mother'd oil?</div> - <div class="verse">I am the very dust to lick it up</div> - <div class="verse">And blind me to its use: to walk a-mornings</div> - <div class="verse">Barefoot? the crane: to sleep no wink? the bat. -—<span class="smcap">Bailey.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">In bearing hunger and in eating nothing,</div> - <div class="verse">I can assure you, you may reckon me</div> - <div class="verse">A Tithymallus or Philippides;</div> - <div class="verse">In drinking water I'm a very frog;</div> - <div class="verse">In loving thyme and greens—a caterpillar;</div> - <div class="verse">In hating Bagnios—a lump of dirt;</div> - <div class="verse">In living out of doors all winter-time—</div> - <div class="verse">A blackbird; in enduring sultry heat,</div> - <div class="verse">And chattering at noon—a grasshopper;</div> - <div class="verse">In neither using oil, nor seeing it—</div> - <div class="verse">A cloud of dust; in walking up and down</div> - <div class="verse">Bare-footed at the dawn of day—a crane;</div> - <div class="verse">In sleeping not one single jot—a bat.—<span class="smcap">Walsh.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Eubulus.</span> (Book vi. § 35, p. 376.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">He that invented first the scheme of sponging</div> - <div class="verse">On other men for dinner, was a sage</div> - <div class="verse">Of thorough democratic principles.</div> - <div class="verse">But may the wretch who asks a friend or stranger</div> - <div class="verse">To dine, and then requests he'll pay his club,</div> - <div class="verse">Be sent without a farthing into exile.—<span class="smcap">Walsh.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Diodorus of Sinope.</span> (Book vi. § 36, p. 377.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I wish to show how highly dignified</div> - <div class="verse">This office of the parasite was held,</div> - -<span class="pagenum">[Pg 1154]</span> - - <div class="verse">How sanction'd by the laws, of origin</div> - <div class="verse">Clearly divine; while other useful arts</div> - <div class="verse">Are but th' inventions of the human mind,</div> - <div class="verse">This stands preeminent the gift of gods,</div> - <div class="verse">For Jupiter the friend first practised it.</div> - <div class="verse">Whatever door was open to receive him,</div> - <div class="verse">Without distinction, whether rich or poor,</div> - <div class="verse">He enter'd without bidding; if he saw</div> - <div class="verse">The couch well spread, the table well supplied,</div> - <div class="verse">It was enough, he ate and drank his fill,</div> - <div class="verse">And then retired well satisfied, but paid</div> - <div class="verse">No reckoning to his host. Just so do I.</div> - <div class="verse">If the door opens, and the board is spread,</div> - <div class="verse">I step me in, though an unbidden guest,</div> - <div class="verse">Sit down with silent caution, and take care</div> - <div class="verse">To give no trouble to the friend that's near me;</div> - <div class="verse">When I have eat, and fill'd my skin with wine,</div> - <div class="verse">Like Jupiter the friend, I take my leave.</div> - <div class="verse">Thus was the office fair and honourable,</div> - <div class="verse">As you will freely own, by what succeeds.</div> - <div class="verse">Our city, which was ever used to pay</div> - <div class="verse">Both worship and respect to Hercules,</div> - <div class="verse">When sacrifices were to be prepared,</div> - <div class="verse">Chose certain parasites t' officiate,</div> - <div class="verse">In honour of the god, but did not make</div> - <div class="verse">This choice by lot, nor take the first that offer'd,</div> - <div class="verse">But from the higher ranks, and most esteem'd</div> - <div class="verse">Of all the citizens, they fix'd on twelve,</div> - <div class="verse">Of life and manners irreproachable,</div> - <div class="verse">Selected for this purpose. Thus at length</div> - <div class="verse">The rich, in imitation of these rites,</div> - <div class="verse">Adopted the same custom, chose them out</div> - <div class="verse">From th' herd of parasites, such as would suit</div> - <div class="verse">Their purpose best, to nourish and protect.</div> - <div class="verse">Unluckily, they did not fix upon</div> - <div class="verse">The best and most respectable, but on</div> - <div class="verse">Such wretches as would grossly flatter them,</div> - <div class="verse">Ready to say or swear to anything;</div> - <div class="verse">And should their patrons puff their fetid breath,</div> - <div class="verse">Tainted with onions, or stale horseradish,</div> - -<span class="pagenum">[Pg 1155]</span> - - <div class="verse">Full in their faces, they would call't a breeze</div> - <div class="verse">From new-born violets, or sweet-scented roses;</div> - <div class="verse">And if still fouler air came from them, 'twas</div> - <div class="verse">A most delicious perfume, and inquiries</div> - <div class="verse">From whence it was procured.—Such practices</div> - <div class="verse">Have brought disgrace upon the name and office,</div> - <div class="verse">And what was honest and respectable</div> - <div class="verse">Is now become disgraceful and ignoble.—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I'd have you better know this trade of ours:</div> - <div class="verse">'Tis a profession, sirs, to ravish admiration:</div> - <div class="verse">Its nursing-father is the Law; its birth</div> - <div class="verse">Derives from heaven. All other trades bear stamp</div> - <div class="verse">Of frail humanity upon them, mix'd,</div> - <div class="verse">I grant, with show of wisdom—but your parasite</div> - <div class="verse">Is sprung from Jove: and tell me, who in heaven</div> - <div class="verse">Is Jove's compeer? 'Tis he that under name</div> - <div class="verse">Of Philian, enters ev'ry mansion—own it</div> - <div class="verse">Who will, gentle or simple, prince or artisan:</div> - <div class="verse">Be't room of state or poverty's mean hovel,</div> - <div class="verse">He stands upon no points:—the couch is spread,</div> - <div class="verse">The table furnish'd—on't a goodly show</div> - <div class="verse">Of tempting dishes: what should he ask more?</div> - <div class="verse">He drops into a graceful attitude,</div> - <div class="verse">Calls like a lord about him, gorges greedily</div> - <div class="verse">The daintiest dish, washes it down with wine,</div> - <div class="verse">Then bilks his club, and quietly walks home.</div> - <div class="verse">I too am pieced with him in this respect,</div> - <div class="verse">And by the god my prudent course is fashion'd.</div> - <div class="verse">Is there a gala-day, and feast on foot,</div> - <div class="verse">With open door that offers invitation?</div> - <div class="verse">In walk I, silence for my only usher:</div> - <div class="verse">I fall into a chair with sweet composure,</div> - <div class="verse">(Why should my neighbour's peace be marr'd by noise?)</div> - <div class="verse">I dip my finger in whate'er's before me,</div> - <div class="verse">And having feasted ev'ry appetite</div> - <div class="verse">Up to a surfeit, I walk home with purse</div> - <div class="verse">Untouch'd—hath not a god done so before me? -—<span class="smcap">Mitchell.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="pagenum">[Pg 1156]</span></p> - -<p><span class="smcap">Antiphanes.</span> (Book vi. § 71, p. 404.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> You say you've pass'd much of your time in Cyprus.</div> - <div class="verse indent-4"><i>B.</i> All; for the war prevented my departure.</div> - <div class="verse indent-4"><i>A.</i> In what place chiefly, may I ask?</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 12.5em;"> In Paphos;</span></div> - <div class="verse indent-3">Where I saw elegance in such perfection,</div> - <div class="verse indent-3">As almost mocks belief.</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 9.5em;"> Of what kind, pray you?</span></div> - <div class="verse indent-4"><i>B.</i> Take this for one—The monarch, when he sups,</div> - <div class="verse indent-3">Is fann'd by living doves.</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 9.5em;"> You make me curious</span></div> - <div class="verse indent-3">How this is to be done; all other questions</div> - <div class="verse indent-3">I will put by to be resolved in this.</div> - <div class="verse indent-4"><i>B.</i> There is a juice drawn from a Syrian tree,</div> - <div class="verse indent-3">To which your dove instinctively is wedded</div> - <div class="verse indent-3">With a most loving appetite; with this</div> - <div class="verse indent-3">The king anoints his temples, and the odour</div> - <div class="verse indent-3">No sooner captivates the silly birds,</div> - <div class="verse indent-3">Than straight they flutter round him, nay, would fly</div> - <div class="verse indent-3">A bolder pitch, so strong a love-charm draws them,</div> - <div class="verse indent-3">And perch, O horror! on his sacred crown,</div> - <div class="verse indent-3">If that such profanation were permitted</div> - <div class="verse indent-3">Of the bystanders, who, with reverend care,</div> - <div class="verse indent-3">Fright them away, till thus, retreating now,</div> - <div class="verse indent-3">And now advancing, they keep such a coil</div> - <div class="verse indent-3">With their broad vans, and beat the lazy air</div> - <div class="verse indent-3">Into so quick a stir, that in the conflict</div> - <div class="verse indent-3">His royal lungs are comfortably cool'd,</div> - <div class="verse indent-3">And thus he sups as Paphian monarchs should.—<span class="smcap">Cumberland.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Alexis.</span> (Book vi. § 72, p. 405.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I sigh'd for ease, and, weary of my lot,</div> - <div class="verse">Wish'd to exchange it: in this mood I stroll'd</div> - <div class="verse">Up to the citadel three several days;</div> - <div class="verse">And there I found a bevy of preceptors</div> - <div class="verse">For my new system, thirty in a group;</div> - <div class="verse">All with one voice prepared to tutor me—</div> - <div class="verse">Eat, drink, and revel in the joys of love!</div> - <div class="verse">For pleasure is the wise man's sovereign good.—<span class="smcap">Cumberland.</span></div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1157]</span></p> - -<hr class=" r15" /> - -<p><span class="smcap">Antiphanes.</span> (Book vi. § 73, p. 405; § 33, p. 375; and § 35, p. 376.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">What art, vocation, trade or mystery,</div> - <div class="verse">Can match with your fine Parasite?—The Painter?</div> - <div class="verse">He! a mere dauber: a vile drudge the Farmer:</div> - <div class="verse">Their business is to labour, ours to laugh,</div> - <div class="verse">To jeer, to quibble, faith, Sirs! and to drink,</div> - <div class="verse">Aye, and to drink lustily. Is not this rare?</div> - <div class="verse">'Tis life, my life at least: the first of pleasures</div> - <div class="verse">Were to be rich myself; but next to this</div> - <div class="verse">I hold it best to be a Parasite,</div> - <div class="verse">And feed upon the rich. Now mark me right!</div> - <div class="verse">Set down my virtues one by one: Imprimis.</div> - <div class="verse">Good-will to all men—would they were all rich,</div> - <div class="verse">So might I gull them all: malice to none;</div> - <div class="verse">I envy no man's fortune, all I wish</div> - <div class="verse">Is but to share it: would you have a friend,</div> - <div class="verse">A gallant steady friend? I am your man:</div> - <div class="verse">No striker I, no swaggerer, no defamer,</div> - <div class="verse">But one to bear all these and still forbear:</div> - <div class="verse">If you insult, I laugh, unruffled, merry,</div> - <div class="verse">Invincibly good-humour'd still I laugh:</div> - <div class="verse">A stout good soldier I, valorous to a fault,</div> - <div class="verse">When once my stomach's up and supper served:</div> - <div class="verse">You know my humour, not one spark of pride,</div> - <div class="verse">Such and the same for ever to my friends:</div> - <div class="verse">If cudgell'd, molten iron to the hammer</div> - <div class="verse">Is not so malleable; but if I cudgel,</div> - <div class="verse">Bold as the thunder: is one to be blinded?</div> - <div class="verse">I am the lightning's flash: to be puff'd up?</div> - <div class="verse">I am the wind to blow him to the bursting:</div> - <div class="verse">Choked, strangled? I can do 't and save a halter:</div> - <div class="verse">Would you break down his doors? behold an earthquake:</div> - <div class="verse">Open and enter them? a battering-ram:</div> - <div class="verse">Will you sit down to supper? I'm your guest,</div> - <div class="verse">Your very <i>Fly</i> to enter without bidding:</div> - <div class="verse">Would you move off? you'll move a well as soon:</div> - <div class="verse">I'm for all work, and though the job were stabbing,</div> - <div class="verse">Betraying, false-accusing, only say,</div> - -<span class="pagenum">[Pg 1158]</span> - - <div class="verse">Do this! and it is done: I stick at nothing;</div> - <div class="verse">They call me Thunder-bolt for my despatch;</div> - <div class="verse">Friend of my friends am I: let actions speak me;</div> - <div class="verse">I'm much too modest to commend myself.—<span class="smcap">Cumberland.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Pherecrates.</span> (Book vi. §§ 96, 97, pp. 423, 424.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The days of Plutus were the days of gold;</div> - <div class="verse">The season of high feeding, and good cheer:</div> - <div class="verse">Rivers of goodly beef and brewis ran</div> - <div class="verse">Boiling and bubbling through the streaming streets,</div> - <div class="verse">With islands of fat dumplings, cut in sops</div> - <div class="verse">And slippery gobbets, moulded into mouthfuls,</div> - <div class="verse">That dead men might have swallow'd; floating tripes,</div> - <div class="verse">And fleets of sausages, in luscious morsels,</div> - <div class="verse">Stuck to the banks like oysters: here and there,</div> - <div class="verse">For relishers, a salt-fish season'd high</div> - <div class="verse">Swam down the savoury tide: when soon behold!</div> - <div class="verse">The portly gammon, sailing in full state</div> - <div class="verse">Upon his smoking platter, heaves in sight,</div> - <div class="verse">Encompass'd with his bandoliers like guards,</div> - <div class="verse">And convoy'd by huge bowls of frumenty,</div> - <div class="verse">That with their generous odours scent the air.</div> - <div class="verse indent2">—You stagger me to tell of these good days,</div> - <div class="verse">And yet to live with us on our hard fare,</div> - <div class="verse">When death's a deed as easy as to drink.</div> - <div class="verse indent2">If your mouth waters now, what had it done,</div> - <div class="verse">Could you have seen our delicate fine thrushes</div> - <div class="verse">Hot from the spit, with myrtle-berries cramm'd,</div> - <div class="verse">And larded well with celandine and parsley,</div> - <div class="verse">Bob at your hungry lips, crying—Come eat me!</div> - <div class="verse">Nor was this all; for pendent over-head</div> - <div class="verse">The fairest choicest fruits in clusters hung;</div> - <div class="verse">Girls too, young girls just budding into bloom,</div> - <div class="verse">Clad in transparent vests, stood near at hand</div> - <div class="verse">To serve us with fresh roses, and full cups</div> - <div class="verse">Of rich and fragrant wine, of which one glass</div> - <div class="verse">No sooner was despatch'd, than straight behold!</div> - <div class="verse">Two goblets, fresh and sparkling as the first,</div> - -<span class="pagenum">[Pg 1159]</span> - - <div class="verse">Provoked us to repeat the increasing draught.</div> - <div class="verse">Away then with your ploughs, we need them not,</div> - <div class="verse">Your scythes, your sickles, and your pruning-hooks!</div> - <div class="verse">Away with all your trumpery at once!</div> - <div class="verse">Seed-time and harvest-home and vintage wakes—</div> - <div class="verse">Your holidays are nothing worth to us.</div> - <div class="verse">Our rivers roll with luxury, our vats</div> - <div class="verse">O'erflow with nectar, which providing Jove</div> - <div class="verse">Showers down by cataracts; the very gutters</div> - <div class="verse">From our house-tops spout wine, vast forests wave,</div> - <div class="verse">Whose very leaves drop fatness, smoking viands</div> - <div class="verse">Like mountains rise.—All nature's one great feast. -—<span class="smcap">Cumberland.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Philemon.</span> (Book vii. § 32, p. 453.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">How strong is my desire 'fore earth and heaven,</div> - <div class="verse">To tell how daintily I cook'd his dinner</div> - <div class="verse">'Gainst his return! By all Athena's owls!</div> - <div class="verse">'Tis no unpleasant thing to hit the mark</div> - <div class="verse">On all occasions. What a fish had I—</div> - <div class="verse">And ah! how nicely fried! Not all bedevill'd</div> - <div class="verse">With cheese, or brown'd atop, but though well done,</div> - <div class="verse">Looking alive, in its rare beauty dress'd.</div> - <div class="verse">With skill so exquisite the fire I temper'd,</div> - <div class="verse">It seem'd a joke to say that it was cook'd.</div> - <div class="verse">And then, just fancy now you see a hen</div> - <div class="verse">Gobbling a morsel much too big to swallow;</div> - <div class="verse">With bill uplifted round and round she runs</div> - <div class="verse">Half-choking; while the rest are at her heels</div> - <div class="verse">Clucking for shares. Just so 'twas with my soldiers;</div> - <div class="verse">The first who touch'd the dish upstarted he</div> - <div class="verse">Whirling round in a circle like the hen,</div> - <div class="verse">Eating and running; but his jolly comrades,</div> - <div class="verse">Each a fish worshipper, soon join'd the dance,</div> - <div class="verse">Laughing and shouting, snatching some a bit,</div> - <div class="verse">Some missing, till like smoke the whole had vanish'd.</div> - <div class="verse">Yet were they merely mud-fed river dabs:</div> - <div class="verse">But had some splendid scaros graced my pan,</div> - <div class="verse">Or Attic glaucisk, or, O saviour Zeus!</div> - <div class="verse">Kapros from Argos, or the conger-eel,</div> - <div class="verse">Which old Poseidon exports to Olympus,</div> - -<span class="pagenum">[Pg 1160]</span> - - <div class="verse">To be the food of gods, why then my guests</div> - <div class="verse">Had rivall'd those above. I have, in fact,</div> - <div class="verse">The power to lavish immortality</div> - <div class="verse">On whom I please, or, by my potent art,</div> - <div class="verse">To raise the dead, if they but snuff my dishes! -—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Hegesippus.</span> (Book vii. § 36, p. 455.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> I know it, my good friend, much has been said,</div> - <div class="verse indent-3">And many books been written, on the art</div> - <div class="verse indent-3">Of cookery; but tell me something new,</div> - <div class="verse indent-3">Something above the common, nor disturb</div> - <div class="verse indent-3">My brain with what I've heard so oft before.</div> - <div class="verse indent-4"><i>B.</i> Peace, and attend, you shall be satisfied—</div> - <div class="verse indent-3">For I have raised myself, by due degrees,</div> - <div class="verse indent-3">To the perfection of the art; nor have</div> - <div class="verse indent-3">I pass'd the last two years, since I have worn</div> - <div class="verse indent-3">The apron, with so little profit, but</div> - <div class="verse indent-3">Have given my mind to study all its parts,</div> - <div class="verse indent-3">T' apply that knowledge to its proper use;</div> - <div class="verse indent-3">So as to mark the different sorts of herbs;</div> - <div class="verse indent-3">By proper seas'ning, to give fish the best</div> - <div class="verse indent-3">And highest relish; and of lentils too,</div> - <div class="verse indent-3">To note the several sorts. But to the point:</div> - <div class="verse indent-3">When I am call'd to serve a funeral supper,</div> - <div class="verse indent-3">The mourners just return'd, silent and sad,</div> - <div class="verse indent-3">Clothed in funereal habits—I but raise</div> - <div class="verse indent-3">The cover of my pot, and every face</div> - <div class="verse indent-3">Assumes a smile, the tears are wash'd away;</div> - <div class="verse indent-3">Charm'd with the grateful flavour, they believe</div> - <div class="verse indent-3">They are invited to a wedding feast——</div> - <div class="verse indent-4"><i>A.</i> What, and give such effect, from a poor dish</div> - <div class="verse indent-3">Of miserable fish, and lentils?——</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 14em;">Ay;</span></div> - <div class="verse indent-3">But this the prelude only, not worth noting;</div> - <div class="verse indent-3">Let me but have the necessary means,</div> - <div class="verse indent-3">A kitchen amply stored, and you shall see,</div> - <div class="verse indent-3">That, like enchantment, I will spread around</div> - <div class="verse indent-3">A charm as powerful as the siren's voice;</div> - -<span class="pagenum">[Pg 1161]</span> - - <div class="verse indent-3">That not a creature shall have power to move</div> - <div class="verse indent-3">Beyond the circle, forcibly detain'd</div> - <div class="verse indent-3">By the delicious odour; and should one</div> - <div class="verse indent-3">Attempt to draw yet nearer, he will stand</div> - <div class="verse indent-3">Fix'd like a statue, with his mouth wide open,</div> - <div class="verse indent-3">Inhaling with each breeze the precious steam,</div> - <div class="verse indent-3">Silent and motionless; till some good friend,</div> - <div class="verse indent-3">In pity to his fate, shall stop his nostrils,</div> - <div class="verse indent-3">And drag him thence by force——</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 14em;"> You are indeed</span></div> - <div class="verse indent-3">A master of the art——</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 9em;"> You know not yet</span></div> - <div class="verse indent-3">The worth of him you speak to—look on those</div> - <div class="verse indent-3">Whom you see seated round, not one of them</div> - <div class="verse indent-3">But would his fortune risk to make me his.—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Diphilus.</span> (Book vii. § 39, p. 458.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-3">'Tis not my custom to engage myself,</div> - <div class="verse indent-3">Till first I know how I'm to be employ'd,</div> - <div class="verse indent-3">And whether plenty is to crown the board.</div> - <div class="verse indent-3">I first inquire by whom the feast is given,</div> - <div class="verse indent-3">Who are the guests, and what the kind of fare;</div> - <div class="verse indent-3">For you must know I keep a register</div> - <div class="verse indent-3">Of different ranks, that I may judge at once</div> - <div class="verse indent-3">Whom to refuse, and where to offer service.</div> - <div class="verse indent-3">For instance now, with the seafaring tribe.</div> - <div class="verse indent-3">A captain just escaped from the rough sea,</div> - <div class="verse indent-3">Who, fearing shipwreck, cut away his mast,</div> - <div class="verse indent-3">Unshipp'd his rudder, or was forced to throw</div> - <div class="verse indent-3">Part of his loading overboard, now comes</div> - <div class="verse indent-3">To sacrifice on his arrival; him</div> - <div class="verse indent-3">I cautiously avoid: and reason good;</div> - <div class="verse indent-3">No credit can be gain'd by serving him,</div> - <div class="verse indent-3">For he does nothing for the sake of pleasure,</div> - <div class="verse indent-3">But merely to comply with custom; then</div> - <div class="verse indent-3">His habits are so economical,</div> - <div class="verse indent-3">He calculates beforehand the expense.</div> - <div class="verse indent-3">And makes a nice division of the whole</div> - <div class="verse indent-3">Between himself and his ship's company,</div> - <div class="verse indent-3">So that each person eats but of his own.</div> - -<span class="pagenum">[Pg 1162]</span> - - <div class="verse indent2">Another, just three days arrived in port,</div> - <div class="verse indent-3">Without or wounded mast or shatter'd sail,</div> - <div class="verse indent-3">With a rich cargo from Byzantium;</div> - <div class="verse indent-3">He reckons on his ten or twelve per cent.</div> - <div class="verse indent-3">Clear profit of adventure, is all joy,</div> - <div class="verse indent-3">All life, all spirits, chuckles o'er his gain,</div> - <div class="verse indent-3">And looks abroad, like a true sailor, for</div> - <div class="verse indent-3">Some kind and tender-hearted wench, to share</div> - <div class="verse indent-3">His happy fortunes, and is soon supplied</div> - <div class="verse indent-3">By the vile pimps that ply about the port.</div> - <div class="verse indent-3">This is the man for me; him I accost,</div> - <div class="verse indent-3">Hang on his steps, and whisper in his ear,</div> - <div class="verse indent-3">"Jove the preserver," nor withdraw my suit,</div> - <div class="verse indent-3">Till he has fairly fix'd me in his service.</div> - <div class="verse indent-3">This is my practice.—If I see some youth</div> - <div class="verse indent-3">Up to the ears in love, who spends his time</div> - <div class="verse indent-3">In prodigality and wild expense,</div> - <div class="verse indent-3">Him I make sure of.—But the cautious man,</div> - <div class="verse indent-3">Who calls a meeting at a joint expense,</div> - <div class="verse indent-3">Collects the symbols, and deposits them</div> - <div class="verse indent-3">Safe in his earthen pot; he may call loud,</div> - <div class="verse indent-3">And pull my robe, he'll not be heard, I pay</div> - <div class="verse indent-3">No heed to such mean wretches, for no gain</div> - <div class="verse indent-3">But blows can be obtain'd by serving them;</div> - <div class="verse indent-3">Though you work hard to please them night and day,</div> - <div class="verse indent-3">If you presume to ask such fellow for</div> - <div class="verse indent-3">The wages you have earn'd, he frowns, and cries,</div> - <div class="verse indent-3">"Bring me the pot, you varlet;" then bawls out,</div> - <div class="verse indent-3">"The lentils wanted vinegar;"—again</div> - <div class="verse indent-3">Demand your money, "Wretch," he loudly cries,</div> - <div class="verse indent-3">"Be silent, or I'll make you an example</div> - <div class="verse indent-3">For future cooks to mend their manners by."</div> - <div class="verse indent-3">More I could tell, but I have said enough.</div> - <div class="verse indent-4"><i>B.</i> You need not fear the service I require,</div> - <div class="verse indent-3">'Tis for a set of free and easy girls,</div> - <div class="verse indent-3">Who live hard by, and wish to celebrate</div> - <div class="verse indent-3">Gaily the feast of their beloved Adonis.</div> - <div class="verse indent-3">She who invites is a right merry lass,</div> - <div class="verse indent-3">And nothing will be spared: therefore be quick,</div> - <div class="verse indent-3">Tuck up your robe, and come away with me. -—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="pagenum">[Pg 1163]</span></p> - -<p><span class="smcap">Alexis.</span> (Book viii. § 15, p. 532.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Talk not to me of schools and trim academies,</div> - <div class="verse">Of music or sage meetings held at Pylus—</div> - <div class="verse">I'll hear no more of them: mere sugar'd words</div> - <div class="verse">Which melt as you pronounce them. Fill your cup</div> - <div class="verse">And pledge your neighbour in a flowing bumper.</div> - <div class="verse">This sums my doctrine whole: cocker your genius—</div> - <div class="verse">Feast it with high delights, and mark it be not</div> - <div class="verse">Too sad—I know no pleasure but the belly;</div> - <div class="verse">'Tis kin, 'tis genealogy to me:</div> - <div class="verse">I own no other sire nor lady-mother.</div> - <div class="verse">For virtue—'tis a cheat: your embassies—</div> - <div class="verse">Mere toys: office and army sway—boy's rattles.</div> - <div class="verse">They are a sound—a dream—an empty bubble;</div> - <div class="verse">Our fated day is fix'd, and who may cheat it?</div> - <div class="verse">Nought rests in perpetuity; nor may we</div> - <div class="verse">Call aught our own, save what the belly gives</div> - <div class="verse">A local habitation: for the rest—</div> - <div class="verse">What's Codrus? dust. What Pericles? a clod.</div> - <div class="verse">And noble Cymon?—tut, my feet walk over him. -—<span class="smcap">Mitchell.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Machon.</span> (Book viii. § 26, p. 538.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent26">Of all fish-eaters</div> - <div class="verse">None sure excell'd the lyric bard Philoxenus.</div> - <div class="verse">'Twas a prodigious twist! At Syracuse</div> - <div class="verse">Fate threw him on the fish call'd "Many-feet."</div> - <div class="verse">He purchased it and drest it; and the whole,</div> - <div class="verse">Bate me the head, form'd but a single swallow.</div> - <div class="verse">A crudity ensued—the doctor came,</div> - <div class="verse">And the first glance inform'd him things went wrong.</div> - <div class="verse">And "Friend," quoth he, "if thou hast aught to set</div> - <div class="verse">In order, to it straight;—pass but seven hours,</div> - <div class="verse">And thou and life must take a long farewell."</div> - <div class="verse">"I've nought to do," replied the bard: "all's right</div> - <div class="verse">And tight about me—nothing's in confusion—</div> - <div class="verse">Thanks to the gods! I leave a stock behind me</div> - <div class="verse">Of healthy dithyrambics, fully form'd,</div> - <div class="verse">A credit to their years;—not one among them</div> - <div class="verse">Without a graceful chaplet on his head:—</div> - -<span class="pagenum">[Pg 1164]</span> - - <div class="verse">These to the Muses' keeping I bequeath,</div> - <div class="verse">(We long were fellow-nurslings,) and with them</div> - <div class="verse">Be Bacchus and fair Venus in commission.—</div> - <div class="verse">Thus far, Sir, for my testament:—for respite,</div> - <div class="verse">I look not for it, mark, at Charon's hand,</div> - <div class="verse">(Take me, I would be understood to mean</div> - <div class="verse">Timotheus' Charon,—him in the Niobe:)</div> - <div class="verse">I hear his voice this moment—"Hip! halloo!</div> - <div class="verse">To ship, to ship," he cries: the swarthy Destinies</div> - <div class="verse">(And who must not attend their solemn bidding?)</div> - <div class="verse">Unite their voices.—I were loth, howe'er,</div> - <div class="verse">To troop with less than all my gear about me;—</div> - <div class="verse">Good doctor, be my helper then to what</div> - <div class="verse">Remains of that same blessed Many-feet!—<span class="smcap">Mitchell.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Phœnix.</span> (Book viii. § 59, p. 566.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent8">Lords and ladies, for your ear,</div> - <div class="verse indent8">We have a petitioner.</div> - <div class="verse indent8">Name and lineage would you know?—</div> - <div class="verse indent8">'Tis Apollo's child, the crow;</div> - <div class="verse indent8">Waiting till your hands dispense</div> - <div class="verse indent8">Gift of barley, bread or pence.</div> - <div class="verse indent8">Be it but a lump of salt;</div> - <div class="verse indent8">His is not the mouth to halt.</div> - <div class="verse indent8">Nought that's proffer'd he denies;</div> - <div class="verse indent8">Long experience makes him wise.</div> - <div class="verse indent8">Who to-day gives salt, he knows,</div> - <div class="verse indent8">Next day fig or honey throws.—</div> - <div class="verse indent8">Open, open gate and door:</div> - <div class="verse indent8">Mark! the moment we implore,</div> - <div class="verse indent8">Comes the daughter of the squire,</div> - <div class="verse indent8">With such figs as wake desire.—</div> - <div class="verse indent8">Maiden, for this favour done</div> - <div class="verse indent8">May thy fortunes, as they run,</div> - <div class="verse indent8">Ever brighten—be thy spouse</div> - <div class="verse indent8">Rich and of a noble house;</div> - <div class="verse indent8">May thy sire in aged ease</div> - <div class="verse indent8">Nurse a boy who calls thee mother:</div> - <div class="verse indent8">And his grandam on her knees</div> - -<span class="pagenum">[Pg 1165]</span> - - <div class="verse indent8">Rock a girl who calls him brother;—</div> - <div class="verse indent8">Kept as bride in reservation</div> - <div class="verse indent8">For some favour'd near relation.—</div> - <div class="verse indent8">But enough now: I must tread</div> - <div class="verse indent8">Where my feet and eyes are led;</div> - <div class="verse indent8">Dropping at each door a strain,</div> - <div class="verse indent8">Let me lose my suit or gain.</div> - <div class="verse">Then search, worthy gentles, the cupboard's close nook:</div> - <div class="verse">To the lord, and still more to the lady we look:</div> - <div class="verse">Custom warrants the suit—let it still then bear sway;</div> - <div class="verse">And your crow, as in duty most bounden, shall pray. -—<span class="smcap">Mitchell.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Good people, a handful of barley bestow</div> - <div class="verse">On the bearers about of the sable crow—</div> - <div class="verse indent2">Apollo's daughter she—</div> - <div class="verse">But if the barley-heap wax low,</div> - <div class="verse">Still kindly let your bounty flow,</div> - <div class="verse">And of the yellow grains that grow</div> - <div class="verse indent2">On the wheaten stalk be free.</div> - <div class="verse">Or a well-kneaded loaf or an obolos give,</div> - <div class="verse">Or what you will, for the crow must live.</div> - <div class="verse indent2">If the gods have been bountiful to you to-day,</div> - <div class="verse">Oh, say not to her for whom we sing,</div> - <div class="verse indent2">Say not, we implore you, nay,</div> - <div class="verse">To the bird of the cloudy wing.</div> - <div class="verse indent2">A grain of salt will please her well,</div> - <div class="verse">And whoso this day that bestows,</div> - <div class="verse indent2">May next day give (for who can tell?)</div> - <div class="verse">A comb from which the honey flows.</div> - <div class="verse">But come, come, what need we say more?</div> - <div class="verse">Open the door, boy, open the door,</div> - <div class="verse indent2">For Plutus has heard our prayers.</div> - <div class="verse">And see, through the porch, a damsel, as sweet</div> - <div class="verse">As the winds that play round the flowery feet</div> - <div class="verse">Of Ida, comes the crow to meet,</div> - <div class="verse indent2">And a basket of figs she bears.</div> - <div class="verse">Oh, may this maiden happy be,</div> - <div class="verse">And from care and sorrow free;</div> - <div class="verse">Let her all good fortune find,</div> - <div class="verse">And a husband rich and kind.</div> - -<span class="pagenum">[Pg 1166]</span> - - <div class="verse">And when her parents have grown old,</div> - <div class="verse">Let her in her father's arms</div> - <div class="verse">Place a boy as fair as she,</div> - <div class="verse">With the ringlets all of gold,</div> - <div class="verse">And, upon her mother's knee,</div> - <div class="verse">A maiden deck'd with all her charms.</div> - <div class="verse">But I from house to house must go,</div> - <div class="verse">And wherever my eyes by my feet are borne,</div> - <div class="verse">To the muse at night and morn</div> - <div class="verse">For those who do or don't bestow,</div> - <div class="verse">The mellow words of song shall flow.</div> - <div class="verse">Come then, good folks, your plenty share;</div> - <div class="verse">O give, my prince! and maiden fair,</div> - <div class="verse indent2">Be bountiful to-day.</div> - <div class="verse">Sooth, custom bids ye all to throw</div> - <div class="verse">Whole handfulls to the begging crow;</div> - <div class="verse">At least give something; say not, No,</div> - <div class="verse indent2">And we will go our way. -—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Cleobulus.</span> (Book viii. § 60, p. 567.)</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The swallow is come, and with her brings</div> - <div class="verse indent2">A year with plenty overflowing;</div> - <div class="verse indent2">Freely its rich gifts bestowing,</div> - <div class="verse">The loveliest of lovely springs.</div> - <div class="verse indent2">She is come, she is come,</div> - <div class="verse indent2">To her sunny home;</div> - <div class="verse">And white is her breast as a beam of light,</div> - <div class="verse">But her back and her wings are as black as night.</div> - <div class="verse indent2">Then bring forth your store,</div> - <div class="verse indent2">Bring it out to the door,</div> - <div class="verse">A mass of figs, or a stoop of wine,</div> - <div class="verse">Cheese, or meal, or what you will,</div> - <div class="verse">Whate'er it be we'll not take it ill:</div> - <div class="verse">Even an egg will not come amiss,</div> - <div class="verse indent2">For the swallow's not nice</div> - <div class="verse indent2">When she wishes to dine.</div> - <div class="verse">Come, what shall we have? Say, what shall it be?</div> - <div class="verse indent2">For we will not go,</div> - <div class="verse">Though time doth flee,</div> - -<span class="pagenum">[Pg 1167]</span> - - <div class="verse indent2">Till thou answerest Yes, or answerest No.</div> - <div class="verse">But if thou art churlish we'll break down the gate,</div> - <div class="verse indent2">And thy pretty wife we'll bear away;</div> - <div class="verse">She is small, and of no great weight.</div> - <div class="verse indent2">Open, open, then we say.</div> - <div class="verse">Not old men, but boys are we,</div> - <div class="verse">And the swallow says, "Open to me."—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The swallow, the swallow has burst on the sight,</div> - <div class="verse">He brings us gay seasons of vernal delight;</div> - <div class="verse">His back it is sable, his belly is white.</div> - <div class="verse">Can your pantry nought spare,</div> - <div class="verse">That his palate may please,</div> - <div class="verse">A fig—or a pear—</div> - <div class="verse">Or a slice of rich cheese?</div> - <div class="verse">Mark, he bars all delay:</div> - <div class="verse">At a word, my friend, say,</div> - <div class="verse">Is it yes,—is it nay?</div> - <div class="verse">Do we go?—do we stay?—</div> - <div class="verse">One gift and we're gone:</div> - <div class="verse">Refuse, and anon</div> - <div class="verse">On your gate and your door</div> - <div class="verse">All our fury we pour.</div> - <div class="verse">Or our strength shall be tried</div> - <div class="verse">On your sweet little bride:</div> - <div class="verse">From her seat we will tear her;</div> - <div class="verse">From her home we will bear her:</div> - <div class="verse">She is light, and will ask</div> - <div class="verse">But small hands to the task.—</div> - <div class="verse">Let your bounty then lift</div> - <div class="verse">A small aid to our mirth;</div> - <div class="verse">And whatever the gift,</div> - <div class="verse">Let its size speak its worth.</div> - <div class="verse">The swallow, the swallow</div> - <div class="verse">Upon you doth wait:</div> - <div class="verse">An almsman and suppliant</div> - <div class="verse">He stands at your gate:</div> - <div class="verse">Set open, set open</div> - <div class="verse">Your gate and your door;</div> - <div class="verse">Neither giants nor grey-beards,—</div> - <div class="verse">We your bounty implore.—<span class="smcap">Mitchell.</span></div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1168]</span></p> - -<p><i>The same.</i></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The swallow's come, winging</div> - <div class="verse">His way to us here!</div> - <div class="verse">Fair hours is he bringing,</div> - <div class="verse">And a happy new year!</div> - <div class="verse">White and black</div> - <div class="verse">Are his belly and back.</div> - <div class="verse">Give him welcome once more,</div> - <div class="verse">With figs from your store,</div> - <div class="verse">With wine in its flasket,</div> - <div class="verse">And cheese in its basket,</div> - <div class="verse">And eggs,—ay, and wheat if we ask it.</div> - <div class="verse">Shall we go or receive? yes, we'll go, if you'll give;</div> - <div class="verse">But, if you refuse us, we never will leave.</div> - <div class="verse">We'll tear up the door,</div> - <div class="verse">And the lintel and floor;</div> - <div class="verse">And your wife, if you still demur—</div> - <div class="verse">She is little and light—we will come to-night</div> - <div class="verse">And run away e'en with her.</div> - <div class="verse">But if you will grant</div> - <div class="verse">The presents we want,</div> - <div class="verse">Great good shall come of it,</div> - <div class="verse">And plenty of profit!</div> - <div class="verse">Come, throw open free</div> - <div class="verse">Your doors to the swallow!</div> - <div class="verse">Your children are we,</div> - <div class="verse">Not old beggars, who follow.—<span class="smcap">E. B. C.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Euphron.</span> (Book ix. § 21, p. 595.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Carian! time well thy ambidextrous part,</div> - <div class="verse">Nor always filch. It was but yesterday,</div> - <div class="verse">Blundering, they nearly caught thee in the fact;</div> - <div class="verse">None of thy balls had livers, and the guests,</div> - <div class="verse">In horror, pierced their airy emptiness.</div> - <div class="verse">Not even the brains were there, thou brainless hound!</div> - <div class="verse">If thou art hired among the middling class,</div> - <div class="verse">Who pay thee freely, be thou honourable!</div> - <div class="verse">But for this day, where now we go to cook,</div> - -<span class="pagenum">[Pg 1169]</span> - - <div class="verse">E'en cut the master's throat for all I care;</div> - <div class="verse">"A word to th' wise," and show thyself my scholar!</div> - <div class="verse">There thou may'st filch and revel; all may yield</div> - <div class="verse">Some secret profit to thy sharking hand.</div> - <div class="verse">'Tis an old miser gives a sordid dinner,</div> - <div class="verse">And weeps o'er every sparing dish at table;</div> - <div class="verse">Then if I do not find thou dost devour</div> - <div class="verse">All thou canst touch, e'en to the very coals,</div> - <div class="verse">I will disown thee! Lo! old Skin-flint comes;</div> - <div class="verse">In his dry eyes what parsimony stares!—<span class="smcap">D'Israeli.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Sosipater.</span> (Book ix. § 22, p. 595.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> If you consider well, my Demylus,</div> - <div class="verse indent-3">Our art is neither low nor despicable;</div> - <div class="verse indent-3">But since each rude and untaught blockhead dares</div> - <div class="verse indent-3">Present himself as cook profess'd, the art</div> - <div class="verse indent-3">Has sunk in estimation, nor is held</div> - <div class="verse indent-3">In that respect and honour as of old.—</div> - <div class="verse indent-3">Imagine to yourself a cook indeed,</div> - <div class="verse indent-3">Versed from his infancy in all the arts</div> - <div class="verse indent-3">And mysteries of his trade; a person, too,</div> - <div class="verse indent-3">Of shining talents, well instructed in</div> - <div class="verse indent-3">The theory and practice of his art;</div> - <div class="verse indent-3">From such a one you will be taught to prize</div> - <div class="verse indent-3">And value as you ought, this first of arts.</div> - <div class="verse indent-3">There are but three of any character</div> - <div class="verse indent-3">Now living: Boidion is one, and then</div> - <div class="verse indent-3">Chariades, and, to crown all, myself;</div> - <div class="verse indent-3">The rest, depend upon it, are beneath</div> - <div class="verse indent-3">Your notice.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 4.5em;"> How is that?</span></div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 9.5em;"> Believe me, truth;</span></div> - <div class="verse indent-3">We three are the supporters of the school</div> - <div class="verse indent-3">Of Sicyon; he, indeed, was prince of cooks,</div> - <div class="verse indent-3">And as a skill'd professor, taught us first</div> - <div class="verse indent-3">The motion of the stars, and the whole scheme</div> - <div class="verse indent-3">And science of astrology; he then</div> - <div class="verse indent-3">Inform'd us of the rules of architecture,</div> - <div class="verse indent-3">And next instructed us in physics, and</div> - <div class="verse indent-3">The laws of motion, and th' inventions rare</div> - -<span class="pagenum">[Pg 1170]</span> - - <div class="verse indent-3">Of natural philosophy; this done,</div> - <div class="verse indent-3">He lectured in the military art.</div> - <div class="verse indent-3">Having obtain'd this previous knowledge, he</div> - <div class="verse indent-3">Began to lead us to the elements</div> - <div class="verse indent-3">Of cookery.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 4.5em;"> Can what you say be truth,</span></div> - <div class="verse indent-3">Or do you jest?</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 6em;"> Most certainly 'tis true;</span></div> - <div class="verse indent-3">And while the boy is absent at the market,</div> - <div class="verse indent-3">I will just touch upon the subject, which,</div> - <div class="verse indent-3">As time shall serve hereafter, we may treat</div> - <div class="verse indent-3">More largely at our ease.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 9.5em;"> Apollo, lend</span></div> - <div class="verse indent-3">Thy kind assistance, for I've much to hear.</div> - <div class="verse indent-4"><i>A.</i> First, then, a perfect and accomplish'd cook</div> - <div class="verse indent-3">Should be well skill'd in meteorology;</div> - <div class="verse indent-3">Should know the motions of the stars, both when</div> - <div class="verse indent-3">They rise, and when again they set; and how</div> - <div class="verse indent-3">The planets move within their several orbits;</div> - <div class="verse indent-3">Of the sun's course, when he prolongs the day,</div> - <div class="verse indent-3">Or sets at early hour, and brings in night;</div> - <div class="verse indent-3">His place i' the Zodiac; for as these revolve</div> - <div class="verse indent-3">All aliments are savour'd, or to please</div> - <div class="verse indent-3">And gratify the taste, or to offend</div> - <div class="verse indent-3">And pall the appetite: he who knows this</div> - <div class="verse indent-3">Has but to mind the season of the year,</div> - <div class="verse indent-3">And he may decorate his table with</div> - <div class="verse indent-3">The choicest viands, of the highest relish.</div> - <div class="verse indent-3">But he who, ignorant of this, pretends</div> - <div class="verse indent-3">To give directions for a feast, must fail.</div> - <div class="verse indent-3">Perhaps it may excite your wonder, how</div> - <div class="verse indent-3">The rules of architecture should improve</div> - <div class="verse indent-3">The art of cookery?</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 7.5em;"> I own it does.</span></div> - <div class="verse indent-4"><i>A.</i> I will convince you, then. You must agree,</div> - <div class="verse indent-3">That 'tis a most important point to have</div> - <div class="verse indent-3">The chimney fix'd just in its proper place;</div> - <div class="verse indent-3">That light be well diffused throughout the kitchen;</div> - <div class="verse indent-3">That you may see how the wind blows, and how</div> - <div class="verse indent-3">The smoke inclines, which, as it leans to this</div> - -<span class="pagenum">[Pg 1171]</span> - - <div class="verse indent-3">Or t' other quarter, a good cook knows well</div> - <div class="verse indent-3">To take advantage of the circumstance,</div> - <div class="verse indent-3">And make it favourable to his art.</div> - <div class="verse indent-3">Then military tactics have their use;</div> - <div class="verse indent-3">And this the learn'd professor knows, and like</div> - <div class="verse indent-3">A prudent general, marshals out his force</div> - <div class="verse indent-3">In proper files, for order governs all;</div> - <div class="verse indent-3">He sees each dish arranged upon the board</div> - <div class="verse indent-3">With due decorum, in its proper place,</div> - <div class="verse indent-3">And borne from thence in the same order, too;</div> - <div class="verse indent-3">No hurry, no confusion; his quick eye</div> - <div class="verse indent-3">Discovers at a glance if all is right;</div> - <div class="verse indent-3">Knows how to suit the taste of every guest,</div> - <div class="verse indent-3">If such a dish should quickly be removed,</div> - <div class="verse indent-3">And such another occupy its place.</div> - <div class="verse indent-3">To one serves up his food quite smoking hot,</div> - <div class="verse indent-3">And to another moderately warm,</div> - <div class="verse indent-3">Then to a third quite cold, but all in order,</div> - <div class="verse indent-3">And at the moment, as he gives the word.</div> - <div class="verse indent-3">This knowledge is derived, as you perceive,</div> - <div class="verse indent-3">From strict attention to the rules of art</div> - <div class="verse indent-3">And martial discipline.—Would you know more?</div> - <div class="verse indent-4"><i>B.</i> I am quite satisfied, and so farewell. -—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Such lore, he said, was requisite</div> - <div class="verse">For him who <i>thought</i> beside his spit;</div> - <div class="verse">And undeterr'd by noise or heat,</div> - <div class="verse">Could calmly con each new receipt:</div> - <div class="verse"><i>Star knowledge</i> first, for <i>meats</i> are found</div> - <div class="verse">With rolling months to go the round;</div> - <div class="verse">And, as the sunshine's short or long,</div> - <div class="verse">Yield flavours exquisite or strong:</div> - <div class="verse"><i>Fishes</i>, 'tis known, as seasons vary,</div> - <div class="verse">Are delicate, or quite 'contrary;'</div> - <div class="verse">The tribes of <i>air</i>, like those of fin,</div> - <div class="verse">Change with each sign the sun goes in:</div> - <div class="verse">So that who only knows <i>what</i> cheer,</div> - <div class="verse">Not when to buy's no cook, 'tis clear.</div> - <div class="verse">A cook who would his kitchen show,</div> - <div class="verse">Must also architecture know;</div> - -<span class="pagenum">[Pg 1172]</span> - - <div class="verse">And see, howe'er it blows without,</div> - <div class="verse">His fire, like Vesta's, ne'er goes out;</div> - <div class="verse">Nor soot unsightly smudge the dish,</div> - <div class="verse">And spoil the <i>vol au vent</i>, or fish.</div> - <div class="verse">Nor only to the chimney looks</div> - <div class="verse">Our true Mageiros, king of cooks;</div> - <div class="verse">Beside the chimney, that his eye</div> - <div class="verse">May clearly view the day's supply,</div> - <div class="verse">He opes his window, in that spot</div> - <div class="verse">Where Sol peeps in, to show what's what:</div> - <div class="verse">The range, the dresser, ceiling, floor,</div> - <div class="verse">What cupboard, shelves, and where the door</div> - <div class="verse">Are his to plan; and if he be</div> - <div class="verse">The man I mean, to each he'll see.</div> - <div class="verse">Lastly, to marshal in array</div> - <div class="verse">The long-drawn line of man and tray:</div> - <div class="verse">The light-arm'd first, who nimbly bear</div> - <div class="verse">Their glittering <i>lances</i> through the air;</div> - <div class="verse">And then the hoplitic troop to goad,</div> - <div class="verse">Who bend beneath their <i>chargers'</i> load,</div> - <div class="verse">And, empty dishes ta'en away,</div> - <div class="verse">Place solid flank for new assay;</div> - <div class="verse">While heavy tables creak and groan</div> - <div class="verse">Under the χῶρος λοπάδων.</div> - <div class="verse">All this demands such skill, as wields</div> - <div class="verse">The veteran chief of hard-won fields!</div> - <div class="verse">Who rules the roast might rule the seas,</div> - <div class="verse">Or <i>baste</i> his foes with equal ease;</div> - <div class="verse">And cooks who're equal to a <i>rout</i>,</div> - <div class="verse">Might take a town, or storm redout.—<span>W. J. B.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>Cook.</i> Our art is not entirely despicable,</div> - <div class="verse indent-3">If you examine it, good Demylus;</div> - <div class="verse indent-3">But the pursuit has been run down, and all</div> - <div class="verse indent-3">Almost, however stupid, say they're cooks;</div> - <div class="verse indent-3">And by such cheats as these the art is ruin'd.</div> - <div class="verse indent-3">For, if you take a veritable cook,</div> - <div class="verse indent-3">Well brought up to his business from a boy,</div> - -<span class="pagenum">[Pg 1173]</span> - - <div class="verse indent-3">And skilful in the properties of things,</div> - <div class="verse indent-3">And knowing all the usual sciences;</div> - <div class="verse indent-3">Then the affair will seem quite different.</div> - <div class="verse indent-3">We are the only three remaining ones—</div> - <div class="verse indent-3">Chariades, and Bœdion, and I.</div> - <div class="verse indent-3">A fico for the rest!</div> - <div class="verse indent-4"><i>Gent.</i><span style="margin-left: 6em;"> What's that you say?</span></div> - <div class="verse indent-4"><i>Cook.</i> What, <i>I</i>? </div> - <div class="verse indent-3">'Tis we that keep up Sicon's school,</div> - <div class="verse indent-3">Who was the head and founder of the art.</div> - <div class="verse indent-3">He used to teach us first of all astronomy;</div> - <div class="verse indent-3">Next after that directly, architecture;</div> - <div class="verse indent-3">Confining all he said to natural science.</div> - <div class="verse indent-3">Then, to conclude, he lectured upon tactics.</div> - <div class="verse indent-3">All this he made us learn before the art.</div> - <div class="verse indent-4"><i>Gent.</i> Dear sir, d'ye mean to worry me to death?</div> - <div class="verse indent-4"><i>Cook.</i> No; while the slave is coming back from market,</div> - <div class="verse indent-3">I'll rouse your curiosity a little</div> - <div class="verse indent-3">Upon the subject, that we thus may seize</div> - <div class="verse indent-3">This most convenient time for conversation.</div> - <div class="verse indent-4"><i>Gent.</i> By Phœbus, but you'll find it a hard matter!</div> - <div class="verse indent-4"><i>Cook.</i> Listen, good sir. Firstly, the cook must know</div> - <div class="verse indent-3">"Astronomy,"—the settings and the risings</div> - <div class="verse indent-3">Of all the stars, and when the sun comes back</div> - <div class="verse indent-3">Both to the longest and the shortest day,</div> - <div class="verse indent-3">And through what constellations he is passing.</div> - <div class="verse indent-3">For nearly every kind of meat and food</div> - <div class="verse indent-3">Deceives, they say, a varying gout within it</div> - <div class="verse indent-3">During the revolution of the system.</div> - <div class="verse indent-3">So he that knows all this, will see the season,</div> - <div class="verse indent-3">And use each article just as he ought;</div> - <div class="verse indent-3">But he that does not, will be justly thump'd.</div> - <div class="verse indent-3">Again, perhaps, you wonder as to "architecture,"</div> - <div class="verse indent-3">How it can aid the art of cookery?</div> - <div class="verse indent-4"><i>Gent.</i> I know it. 'Tis most strange.</div> - <div class="verse indent-4"><i>Cook.</i><span style="margin-left: 10.5em;"> Yet I'll explain it.</span></div> - <div class="verse indent-3">To plan the kitchen rightly and receive</div> - <div class="verse indent-3">As much light as you want, and see from whence</div> - <div class="verse indent-3">The draught is, does good service in the business.</div> - <div class="verse indent-3">The driving of the smoke, now here, now there,</div> - <div class="verse indent-3">Makes a material difference when you're boiling.</div> - <div class="verse indent-3">Why should I, then, go on to prove that "tactics"</div> - -<span class="pagenum">[Pg 1174]</span> - - <div class="verse indent-3">Are needful to the Cook? Good order's good</div> - <div class="verse indent-3">In every station and in every art;</div> - <div class="verse indent-3">In ours, it almost is the leading point.</div> - <div class="verse indent-3">The serving up, and the removing all things</div> - <div class="verse indent-3">In order, and the seeing when's the time</div> - <div class="verse indent-3">Either to introduce them quick or slowly,</div> - <div class="verse indent-3">And how the guests may feel inclined for eating,</div> - <div class="verse indent-3">And, as regards the dishes too, themselves,</div> - <div class="verse indent-3">When is the proper time to serve some hot,</div> - <div class="verse indent-3">Some warm, some cooling, some completely cold,</div> - <div class="verse indent-3">Is all discuss'd in the Tactician's science.</div> - <div class="verse indent-4"><i>Gent.</i> Then, as you've pointed out to me what's needful,</div> - <div class="verse indent-3">Go, get you gone, and rest yourself a bit.—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Alexis.</span> (Book ix. § 23, p. 596.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> You surely must confess that, in most arts,</div> - <div class="verse indent-3">The pleasure that results from the perfection</div> - <div class="verse indent-3">Is not enjoy'd by him alone, whose mind</div> - <div class="verse indent-3">The rich invention plann'd, or by whose hands</div> - <div class="verse indent-3">'Tis fashion'd into shape; but they who use it</div> - <div class="verse indent-3">Perhaps partake a larger portion still.</div> - <div class="verse indent-4"><i>B.</i> As I'm a stranger, pray inform me how?</div> - <div class="verse indent-4"><i>A.</i> For instance, to prepare a sumptuous feast,</div> - <div class="verse indent-3">We must provide a tolerable cook;</div> - <div class="verse indent-3">His work once done, his function's at an end.</div> - <div class="verse indent-3">Then, if the guests for whom it is prepared</div> - <div class="verse indent-3">Come at the proper moment, all is well,</div> - <div class="verse indent-3">And they enjoy a most delicious treat.</div> - <div class="verse indent-3">If they delay, the dishes are all cold,</div> - <div class="verse indent-3">And must be warm'd again; or what has been</div> - <div class="verse indent-3">Kept back, is now too hastily despatch'd,</div> - <div class="verse indent-3">And is served up ill dress'd, defrauding thus</div> - <div class="verse indent-3">The act itself of its due merit.—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Euphron.</span> (Book ix. § 24, p. 597.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I have had many pupils in my time,</div> - <div class="verse">But you, my Lycus, far exceed them all</div> - -<span class="pagenum">[Pg 1175]</span> - - <div class="verse">In clear and solid sense, and piercing judgment.</div> - <div class="verse">Young as you are, with only ten months' study,</div> - <div class="verse">I send you forth into the world, a cook,</div> - <div class="verse">Complete and perfect in the rules of art.</div> - <div class="verse">Agis of Rhodes alone knew how to broil</div> - <div class="verse">A fish in due perfection; Nereus, too,</div> - <div class="verse">Of Chios, for stew'd congers had no equal;</div> - <div class="verse">For from his hands, it was a dish for th' gods.</div> - <div class="verse">Then for <i>white thrion</i>, no one could exceed</div> - <div class="verse">Chariades of Athens; for black broth,</div> - <div class="verse">Th' invention and perfection's justly due</div> - <div class="verse">To Lamprias alone; while Aponètus</div> - <div class="verse">Was held unrivall'd for his sausages.</div> - <div class="verse">For lentils, too, Euthynus beat the world;</div> - <div class="verse">And Aristion above all the rest</div> - <div class="verse">Knew how to suit each guest, with the same dish</div> - <div class="verse">Served up in various forms, at those repasts</div> - <div class="verse">Where each man paid his share to deck the board.—</div> - <div class="verse">After the ancient Sophists, these alone</div> - <div class="verse">Were justly deem'd the seven wise men of Greece.—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Strato.</span> (Book ix. § 29, p. 601.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I've harbour'd a he-sphinx and not a cook,</div> - <div class="verse">For, by the gods! he talk'd to me in riddles,</div> - <div class="verse">And coin'd new words that pose me to interpret.</div> - <div class="verse">No sooner had he enter'd on his office,</div> - <div class="verse">Than eyeing me from head to foot, he cries—</div> - <div class="verse">"How many mortals hast thou bid to supper?"</div> - <div class="verse">Mortals! quoth I, what tell you me of mortals?</div> - <div class="verse">Let Jove decide on their mortality;</div> - <div class="verse">You're crazy sure! none by that name are bidden.</div> - <div class="verse">"No table usher? no one to officiate</div> - <div class="verse">As master of the courses?"—No such person;</div> - <div class="verse">Moschion and Niceratus and Philinus,</div> - <div class="verse">These are my guests and friends, and amongst these</div> - <div class="verse">You'll find no table-decker, as I take it.</div> - <div class="verse">"Gods! is it possible?" cried he;—Most certain,</div> - <div class="verse">I patiently replied: he swell'd and huff'd,</div> - <div class="verse">As if, forsooth! I'd done him heinous wrong,</div> - <div class="verse">And robb'd him of his proper dignity;</div> - -<span class="pagenum">[Pg 1176]</span> - - <div class="verse">Ridiculous conceit!—"What offering mak'st thou</div> - <div class="verse">To Erysichthon?" he demanded: None—</div> - <div class="verse">"Shall not the wide-horn'd ox be fell'd?" cries he:</div> - <div class="verse">I sacrifice no ox—"Nor yet a wether?"</div> - <div class="verse">Not I, by Jove! a simple sheep perhaps:</div> - <div class="verse">"And what's a wether but a sheep?" cries he.</div> - <div class="verse">I'm a plain man, my friend, and therefore speak</div> - <div class="verse">Plain language:—"What! I speak as Homer does;</div> - <div class="verse">And sure a cook may use like privilege</div> - <div class="verse">And more than a blind poet."—Not with me;</div> - <div class="verse">I'll have no kitchen-Homers in my house!</div> - <div class="verse">So pray discharge yourself!—This said, we parted. -—<span class="smcap">Cumberland.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Anthippus.</span> (Book ix. § 68, p. 637.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I like to see the faces of my guests,</div> - <div class="verse">To feed them as their age and station claim.</div> - <div class="verse">My kitchen changes, as my guests inspire</div> - <div class="verse">The various spectacle; for lovers now,</div> - <div class="verse">Philosophers, and now for financiers,</div> - <div class="verse">If my young royster be a mettled spark,</div> - <div class="verse">Who melts an acre in a savoury dish</div> - <div class="verse">To charm his mistress, scuttle-fish and crabs,</div> - <div class="verse">And all the shelly race, with mixture due</div> - <div class="verse">Of cordials filter'd, exquisitely rich.</div> - <div class="verse">For such a host, my friend! expends much more</div> - <div class="verse">In oil than cotton; solely studying love!</div> - <div class="verse">To a philosopher, that animal,</div> - <div class="verse">Voracious, solid ham and bulky feet;</div> - <div class="verse">But to the financier, with costly niceness,</div> - <div class="verse">Glociscus rare, or rarity more rare.</div> - <div class="verse">Insensible the palate of old age,</div> - <div class="verse">More difficult than the soft lips of youth</div> - <div class="verse">To move, I put much mustard in their dish;</div> - <div class="verse">With quickening sauces make their stupor keen,</div> - <div class="verse">And lash the lazy blood that creeps within. -—<span class="smcap">D'Israeli.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="pagenum">[Pg 1177]</span></p> - -<p><span class="smcap">Dionysius.</span> (Book ix. § 69, p. 638.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">"Know then, the Cook, a dinner that's bespoke</div> - <div class="verse">Aspiring to prepare, with prescient zeal</div> - <div class="verse">Should know the tastes and humours of the guests;</div> - <div class="verse">For if he drudges through the common work,</div> - <div class="verse">Thoughtless of manner, careless what the place</div> - <div class="verse">And seasons claim, and what the favouring hour</div> - <div class="verse">Auspicious to his genius may present,</div> - <div class="verse">Why, standing 'midst the multitude of men,</div> - <div class="verse">Call we this plodding <i>fricasseer</i> a Cook?</div> - <div class="verse">Oh, differing far! and one is not the other!</div> - <div class="verse">We call indeed the <i>general</i> of an army</div> - <div class="verse">Him who is charged to lead it to the war;</div> - <div class="verse">But the true general is the man whose mind,</div> - <div class="verse">Mastering events, anticipates, combines;</div> - <div class="verse">Else he is but a <i>leader</i> to his men!</div> - <div class="verse">With our profession thus: the first who comes</div> - <div class="verse">May with a humble toil, or slice, or chop,</div> - <div class="verse">Prepare the ingredients, and around the fire</div> - <div class="verse">Obsequious, him I call a fricasseer!</div> - <div class="verse">But ah! the cook a brighter glory crowns!</div> - <div class="verse">Well skill'd is he to know the place, the hour,</div> - <div class="verse">Him who invites, and him who is invited,</div> - <div class="verse">What fish in season makes the market rich,</div> - <div class="verse">A choice delicious rarity! I know</div> - <div class="verse">That all, we always find; but always all,</div> - <div class="verse">Charms not the palate, critically fine.</div> - <div class="verse">Archestratus, in culinary lore</div> - <div class="verse">Deep for his time, in this more learned age</div> - <div class="verse">Is wanting; and full oft he surely talks</div> - <div class="verse">Of what he never ate. Suspect his page,</div> - <div class="verse">Nor load thy genius with a barren precept.</div> - <div class="verse">Look not in books for what some idle sage</div> - <div class="verse">So idly raved; for cookery is an art</div> - <div class="verse">Comporting ill with rhetoric; 'tis an art</div> - <div class="verse">Still changing, and of momentary triumph!</div> - <div class="verse">Know on thyself thy genius must depend.</div> - <div class="verse">All books of cookery, all helps of art,</div> - <div class="verse">All critic learning, all commenting notes,</div> - <div class="verse">Are vain, if, void of genius, thou wouldst cook!"</div> - -<span class="pagenum">[Pg 1178]</span> - - <div class="verse indent2">The culinary sage thus spoke; his friend</div> - <div class="verse">Demands, "Where is the ideal cook thou paint'st?"</div> - <div class="verse">"Lo, I the man!" the savouring sage replied.</div> - <div class="verse">"Now be thine eyes the witness of my art!</div> - <div class="verse">This tunny drest, so odorous shall steam,</div> - <div class="verse">The spicy sweetness so shall steal thy sense,</div> - <div class="verse">That thou in a delicious reverie</div> - <div class="verse">Shalt slumber heavenly o'er the Attic dish!" -—<span class="smcap">D'Israeli.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> The wretch on whom you lavish so much praise,</div> - <div class="verse indent-3">I swear, by all the gods, but ill deserves it—</div> - <div class="verse indent-3">The true professor of the art should strive</div> - <div class="verse indent-3">To gratify the taste of every guest;</div> - <div class="verse indent-3">For if he merely furnishes the table,</div> - <div class="verse indent-3">Sees all the dishes properly disposed,</div> - <div class="verse indent-3">And thinks, having done this, he has discharged</div> - <div class="verse indent-3">His office, he's mistaken, and deserves</div> - <div class="verse indent-3">To be consider'd only as a drudge,</div> - <div class="verse indent-3">A kitchen-drudge, without or art or skill,</div> - <div class="verse indent-3">And differs widely from a cook indeed,</div> - <div class="verse indent-3">A master of his trade.—He bears the name</div> - <div class="verse indent-3">Of General, 'tis true, who heads the army;</div> - <div class="verse indent-3">But he whose comprehensive mind surveys</div> - <div class="verse indent-3">The whole, who knows to turn each circumstance</div> - <div class="verse indent-3">Of time, and place, and action, to advantage,—</div> - <div class="verse indent-3">Foresees what difficulties may occur,</div> - <div class="verse indent-3">And how to conquer them,—this is the man</div> - <div class="verse indent-3">Who should be call'd the general; the other</div> - <div class="verse indent-3">The mere conductor of the troops, no more:</div> - <div class="verse indent-3">So in our art it is an easy thing</div> - <div class="verse indent-3">To boil, to roast, to stew, to fricassee,</div> - <div class="verse indent-3">To blow the bellows, or to stir the fire;</div> - <div class="verse indent-3">But a professor of the art regards</div> - <div class="verse indent-3">The time, the place, th' inviter, and the guest;</div> - <div class="verse indent-3">And when the market is well stored with fish,</div> - <div class="verse indent-3">Knows to select, and to prefer such only</div> - <div class="verse indent-3">As are in proper season, and, in short,</div> - <div class="verse indent-3">Omits no knowledge that may justly lead</div> - <div class="verse indent-3">To the perfection of his art. 'Tis true,</div> - -<span class="pagenum">[Pg 1179]</span> - - <div class="verse indent-3">Archestratus has written on the subject,</div> - <div class="verse indent-3">And is allow'd by many to have left</div> - <div class="verse indent-3">Most choice receipts, and rare inventions</div> - <div class="verse indent-3">Useful and pleasing; yet in many things</div> - <div class="verse indent-3">He was profoundly ignorant, and speaks</div> - <div class="verse indent-3">Upon report, without substantial proof</div> - <div class="verse indent-3">Or knowledge of his own. We must not trust,</div> - <div class="verse indent-3">Nor give our faith to loose conjectures thus;</div> - <div class="verse indent-3">For in our art we only can depend</div> - <div class="verse indent-3">On actual practice and experiment.</div> - <div class="verse indent-3">Having no fix'd and settled laws by which</div> - <div class="verse indent-3">We may be govern'd, we must frame our own,</div> - <div class="verse indent-3">As time and opportunity may serve,</div> - <div class="verse indent-3">Which if we do not well improve, the art</div> - <div class="verse indent-3">Itself must suffer by our negligence.</div> - <div class="verse indent-4"><i>B.</i> You are indeed a most renown'd professor;</div> - <div class="verse indent-3">But still you have omitted to point out</div> - <div class="verse indent-3">The properties of that most skilful cook</div> - <div class="verse indent-3">Who furnish'd splendid feasts with so much ease.</div> - <div class="verse indent-4"><i>A.</i> Give but the word, and you shall see me dress</div> - <div class="verse indent-3">A <i>thrion</i> in such style! and other dainties</div> - <div class="verse indent-3">To furnish out a full and rich repast,</div> - <div class="verse indent-3">That you may easily conceive the rest;</div> - <div class="verse indent-3">Nay, you will think yourself in Attica,</div> - <div class="verse indent-3">From the sweet fragrance, and delicious taste;</div> - <div class="verse indent-3">And then the whole so various, and well-dress'd,</div> - <div class="verse indent-3">You shall be puzzled where to fix your choice,</div> - <div class="verse indent-3">From the stored viands of so rich a board. -—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Mnesimachus.</span> (Book x. § 18, p. 663.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Dost know whom thou'rt to sup with, friend?—I'll tell thee;</div> - <div class="verse">With gladiators, not with peaceful guests;</div> - <div class="verse">Instead of knives we're arm'd with naked swords,</div> - <div class="verse">And swallow firebrands in the place of food:</div> - <div class="verse">Daggers of Crete are served us for confections,</div> - <div class="verse">And for a plate of pease a fricassee</div> - <div class="verse">Of shatter'd spears: the cushions we repose on</div> - <div class="verse">Are shields and breastplates, at our feet a pile</div> - <div class="verse">Of slings and arrows, and our foreheads wreath'd</div> - <div class="verse">With military ensigns, not with myrtle. -—<span class="smcap">Cumberland.</span></div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1180]</span></p> - -<p><i>The same.</i></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Know'st thou with whom thou hast to deal?</div> - <div class="verse">On sharpen'd swords we make our meal;</div> - <div class="verse">The dripping torch, snapdragon-wise,</div> - <div class="verse">Our burning beverage supplies;</div> - <div class="verse">And Cretic shafts, as sweetmeats stored,</div> - <div class="verse">Form the dessert upon our board,</div> - <div class="verse">With tid-bits of split javelin:</div> - <div class="verse">Pillow'd on breastplates we recline;</div> - <div class="verse">Strew'd at our feet are slings and bows,</div> - <div class="verse">And crown'd with catapults our brows.—<span class="smcap">Wrangham.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Herken my word: wote thou, leve brother min,</div> - <div class="verse">Thou shulde in certaine thys daie wyth us din.</div> - <div class="verse">Bright swerdes and eke browne our vittaile been;</div> - <div class="verse">Torches we glot for sowle, that fyerie bren.</div> - <div class="verse">Eftsone the page doth sette upon our bord,</div> - <div class="verse">Yfette fro Crete, kene arwes long and broad;</div> - <div class="verse">No fetches do we ete, but speres shente,</div> - <div class="verse">That gadred ben fro blood ydrenched bente.</div> - <div class="verse">The silver targe, and perced habergeon,</div> - <div class="verse">Been that, whan sonne is set, we lig upon.</div> - <div class="verse">On bowes reste our fete whan that we slepe,</div> - <div class="verse">With katapultes crownde, so heie hem clepe.—<span class="smcap">W. W.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Alcæus.</span> (Book x. § 35, p. 679.)</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">To be bow'd by grief is folly;</div> - <div class="verse">Nought is gain'd by melancholy;</div> - <div class="verse">Better than the pain of thinking</div> - <div class="verse">Is to steep the sense in drinking. -—<span class="smcap">Bland.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Alexis.</span> (Book x. § 71, p. 709.)</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> A thing exists which nor immortal is,</div> - <div class="verse indent-3">Nor mortal, but to both belongs, and lives</div> - -<span class="pagenum">[Pg 1181]</span> - - <div class="verse indent-3">As neither god nor man does. Every day</div> - <div class="verse indent-3">'Tis born anew and dies. No eye can see it,</div> - <div class="verse indent-3">And yet to all 'tis known.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 10em;"> A plague upon you!</span></div> - <div class="verse indent-3">You bore me with your riddles.</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 12em;"> Still, all this</span></div> - <div class="verse indent-3">Is plain and easy.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 6.5em;"> What then can it be?</span></div> - <div class="verse indent-4"><i>A.</i> <span class="smcap">Sleep</span>—that puts all our cares and pains to flight. -—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Nor mortal fate, nor yet immortal thine,</div> - <div class="verse">Amalgam rare of human and divine;</div> - <div class="verse">Still ever new thou comest, soon again</div> - <div class="verse">To vanish, fleeting as the phantom train;</div> - <div class="verse">Ever invisible to earthly eye,</div> - <div class="verse">Yet known to each one most familiarly.—<span class="smcap">F. Metcalfe.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Eubulus.</span> (Book x. § 71, p. 710.)</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> What is it that, while young, is plump and heavy,</div> - <div class="verse indent-3">But, being full grown, is light, and wingless mounts</div> - <div class="verse indent-3">Upon the courier winds, and foils the sight?</div> - <div class="verse indent-4"><i>B.</i> The <span class="smcap">Thistle's Beard</span>; for this at first sticks fast</div> - <div class="verse indent-3">To the green seed, which, ripe and dry, falls off</div> - <div class="verse indent-3">Upon the cradling breeze, or, upwards puff'd</div> - <div class="verse indent-3">By playful urchins, sails along the air.—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Antiphanes.</span> (Book x. § 73, p. 711.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">There is a female which within her bosom</div> - <div class="verse">Carries her young, that, mute, in fact, yet speak,</div> - <div class="verse">And make their voice heard on the howling waves,</div> - <div class="verse">Or wildest continent. They will converse</div> - <div class="verse">Even with the absent, and inform the deaf. -—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1182]</span></p> - -<p><i>The same.</i></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Know'st thou the creature, that a tiny brood</div> - <div class="verse">Within her bosom keeps securely mew'd?</div> - <div class="verse">Though voiceless all, beyond the ocean wide</div> - <div class="verse">To distant realms their still small voices glide.</div> - <div class="verse">Far, far away, whome'er t' address they seek</div> - <div class="verse">Will understand, yet no one hears them speak. -—<span class="smcap">F. Metcalfe.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Theodectes.</span> (Book x. § 75, p. 713.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">A thing whose match, or in the depths profound</div> - <div class="verse">Of ocean, or on earth, can ne'er be found;</div> - <div class="verse">Cast in no mortal mould its growth of limb</div> - <div class="verse">Dame Nature orders by the strangest whim.</div> - <div class="verse">'Tis born, and lo! a giant form appears;</div> - <div class="verse">Toward middle age a smaller size it wears;</div> - <div class="verse">And now again, its day of life nigh o'er,</div> - <div class="verse">How wonderful gigantic as before. -—<span class="smcap">F. Metcalfe.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Theodectes.</span> (Book x. § 75, p. 713.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">We're sisters twain, one dying bears the other:</div> - <div class="verse">She too expires, and so brings forth her mother. -—<span class="smcap">F. Metcalfe.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Xenophanes.</span> (Book xi. § 7, p. 729.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The ground is swept, and the triclinium clean,</div> - <div class="verse">The hands are purified, the goblets too</div> - <div class="verse">Well rinsed, each guest upon his forehead bears</div> - <div class="verse">A wreathed flow'ry crown; from slender vase</div> - <div class="verse">A willing youth presents to each in turn</div> - <div class="verse">A sweet and costly perfume; while the bowl,</div> - <div class="verse">Emblem of joy and social mirth, stands by,</div> - <div class="verse">Fill'd to the brim; another pours out wine</div> - <div class="verse">Of most delicious flavour, breathing round</div> - -<span class="pagenum">[Pg 1183]</span> - - <div class="verse">Fragrance of flowers, and honey newly made;</div> - <div class="verse">So grateful to the sense, that none refuse;</div> - <div class="verse">While odoriferous gums fill all the room.</div> - <div class="verse">Water is served too, cold, and fresh, and clear;</div> - <div class="verse">Bread, saffron tinged, that looks like leaves of gold.</div> - <div class="verse">The board is gaily spread with honey pure,</div> - <div class="verse">And savoury cheese. The altar, too, which stands</div> - <div class="verse">Full in the centre, crown'd with flow'ry wreaths;</div> - <div class="verse">The house resounds with music and with song,</div> - <div class="verse">With songs of grateful praise, such as become</div> - <div class="verse">The wise and good to offer to the gods,</div> - <div class="verse">In chaste and modest phrase. They humbly ask,</div> - <div class="verse">Pouring their free libations, to preserve</div> - <div class="verse">A firm and even mind; to do no wrong,</div> - <div class="verse">But equal justice to dispense to all;</div> - <div class="verse">A task more easy, more delightful far,</div> - <div class="verse">Than to command, to slander, or oppress.</div> - <div class="verse">At such repasts each guest may safely drink</div> - <div class="verse">As much as suits his sober appetite,</div> - <div class="verse">Then unattended seek his home, unless</div> - <div class="verse">His feeble age requires assistance. Him</div> - <div class="verse">Above all others let us praise, who while</div> - <div class="verse">The cheerful cup goes round, shall charm the guests</div> - <div class="verse">With free recital of acts worthy praise,</div> - <div class="verse">And fit to be remember'd; that inspire</div> - <div class="verse">The soul to valour, and the love of fame,</div> - <div class="verse">The meed of virtuous action. Far from us</div> - <div class="verse">The war of Titans; or the bloody strife</div> - <div class="verse">Of the seditious Centaurs; such examples</div> - <div class="verse">Have neither use nor profit—wiser far</div> - <div class="verse">To look to brighter patterns that instruct,</div> - <div class="verse">And lead the mind to great and good pursuits. -—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Alexis.</span> (Book xi. § 9, p. 731.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Do you not know that by the term call'd life,</div> - <div class="verse">We mean to give a softer tone to ills</div> - <div class="verse">That man is heir to? Whether I judge right</div> - <div class="verse">Or wrong in this, I'll not presume to say—</div> - <div class="verse">Having reflected long and seriously,</div> - <div class="verse">To this conclusion I am brought at last,</div> - -<span class="pagenum">[Pg 1184]</span> - - <div class="verse">That universal folly governs all;</div> - <div class="verse">For in this little life of ours, we seem</div> - <div class="verse">As strangers that have left their native home.</div> - <div class="verse">We make our first appearance from the realms</div> - <div class="verse">Of death and darkness, and emerge to light,</div> - <div class="verse">And join th' assembly of our fellow-men—</div> - <div class="verse">They who enjoy themselves the most, and drink,</div> - <div class="verse">And laugh, and banish care, or pass the day</div> - <div class="verse">In the soft blandishments of love, and leave</div> - <div class="verse">No joy untasted, no delight untried</div> - <div class="verse">That innocence and virtue may approve,</div> - <div class="verse">And this gay festival afford, depart</div> - <div class="verse">Cheerful, like guests contented, to their home. -—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Sappho.</span> (Book xi. § 9, p. 731.)</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent2">Come, Venus, come!</div> - <div class="verse">Hither with thy golden cup,</div> - <div class="verse indent2">Where nectar-floated flowerets swim!</div> - <div class="verse">Fill, fill the goblet up!</div> - <div class="verse indent2">These laughing lips shall kiss the brim—</div> - <div class="verse indent4">Come, Venus, come! -—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Pytheas.</span> (Book xi. § 14, p. 734.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent2">Here jolly Pytheas lies,</div> - <div class="verse indent2">A right honest man, and wise,</div> - <div class="verse">Who of goblets had very great store,</div> - <div class="verse indent2">Of amber, silver, gold,</div> - <div class="verse indent2">All glorious to behold,</div> - <div class="verse">In number ne'er equall'd before. -—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Author of the Thebais.</span> (Book xi. § 14, p. 735.)</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Then Polyneices of the golden locks,</div> - <div class="verse">Sprung from the gods, before his father placed</div> - <div class="verse">A table all of silver, which had once</div> - -<span class="pagenum">[Pg 1185]</span> - - <div class="verse">Been Cadmus's, next fill'd the golden bowl</div> - <div class="verse">With richest wine. At this old Œdipus,</div> - <div class="verse">Seeing the honour'd relics of his sire</div> - <div class="verse">Profaned to vulgar uses, roused to anger,</div> - <div class="verse">Pronounced fierce imprecations, wish'd his sons</div> - <div class="verse">Might live no more in amity together,</div> - <div class="verse">But plunge in feuds and slaughters, and contend</div> - <div class="verse">For their inheritance: and the Furies heard. -—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p>(Book xi. § 19, p. 738.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Troy's lofty towers by Grecians sack'd behold!</div> - <div class="verse">Parrhasios' draught, by Mys engraved in gold. -—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Sopater.</span> (Book xi. § 28, p. 742.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">'Tis sweet in early morn to cool the lips</div> - <div class="verse">With pure fresh water from the gushing fount,</div> - <div class="verse">Mingled with honey in the Baucalis,</div> - <div class="verse">When one o'er night has made too free with wine,</div> - <div class="verse">And feels sharp thirst. -—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Alexis.</span> (Book xi. § 30, p. 743.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> But let me first describe the cup; 'twas round,</div> - <div class="verse indent-3">Old, broken-ear'd, and precious small besides,</div> - <div class="verse indent-3">Having indeed some letters on't.</div> - <div class="verse indent-4"><i>B.</i><span style="margin-left: 12.5em;"> Yes, letters;</span></div> - <div class="verse indent-3">Eleven, and all of gold, forming the name</div> - <div class="verse indent-3">Of Saviour Zeus.</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 6.5em;"> -Tush! no, some other god.</span>—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Damoxenus.</span> (Book xi. § 35, p. 747.)</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> If this hold not enough, see, the boy comes</div> - <div class="verse indent-3">Bearing the Elephant!</div> - <div class="verse indent-3"><span style="margin-left: 8.5em;"><i>B.</i> Immortal gods!</span></div> - <div class="verse indent-3">What thing is that?</div> - -<span class="pagenum">[Pg 1186]</span> - - <div class="verse indent-3"><span style="margin-left: 7.5em;"><i>A.</i> A double-fountain'd cup,</span></div> - <div class="verse indent-3">The workmanship of Alcon; it contains</div> - <div class="verse indent-3">Only three gallons. -—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Pherecrates.</span> (Book xi. § 62, p. 767.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Remark, how wisely ancient art provides</div> - <div class="verse">The broad-brimm'd cup with flat expanded sides;</div> - <div class="verse">A cup contrived for man's discreeter use,</div> - <div class="verse">And sober portions of the generous juice:</div> - <div class="verse">But woman's more ambitious thirsty soul</div> - <div class="verse">Soon long'd to revel in the plenteous bowl;</div> - <div class="verse">Deep and capacious as the swelling hold</div> - <div class="verse">Of some stout bark she shaped the hollow mould,</div> - <div class="verse">Then turning out a vessel like a tun,</div> - <div class="verse">Simp'ring exclaim'd—Observe! I drink but one. -—<span class="smcap">Cumberland.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Archilochus.</span> (Book xi. § 66, p. 771.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Come then, my friend, and seize the flask,</div> - <div class="verse indent2">And while the deck around us rolls,</div> - <div class="verse">Dash we the cover from the cask,</div> - <div class="verse indent2">And crown with wine our flowing bowls.</div> - <div class="verse">While the deep hold is tempest-tost,</div> - <div class="verse indent2">We'll strain bright nectar from the lees:</div> - <div class="verse">For, though our freedom here be lost,</div> - <div class="verse indent2">We drink no water on the seas. -—<span class="smcap">C. Merivale.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Alexis.</span> (Book xii. § 1, p. 818; iv. § 59, p. 265, &c.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">You, Sir, a Cyrenean, as I take you,</div> - <div class="verse">Look at your sect of desperate voluptuaries;</div> - <div class="verse">There's Diodorus—beggary is too good for him—</div> - <div class="verse">A vast inheritance in two short years,</div> - <div class="verse">Where is it? Squander'd, vanish'd, gone for ever:</div> - -<span class="pagenum">[Pg 1187]</span> - - <div class="verse">So rapid was his dissipation.—Stop!</div> - <div class="verse">Stop! my good friend, you cry; not quite so fast!</div> - <div class="verse">This man went fair and softly to his ruin;</div> - <div class="verse">What talk you of two years? As many days,</div> - <div class="verse">Two little days, were long enough to finish</div> - <div class="verse">Young Epicharides; he had some soul,</div> - <div class="verse">And drove a merry pace to his undoing—</div> - <div class="verse">Marry! if a kind surfeit would surprise us,</div> - <div class="verse">Ere we sit down to earn it, such prevention</div> - <div class="verse">Would come most opportune to save the trouble</div> - <div class="verse">Of a sick stomach and an aching head:</div> - <div class="verse">But whilst the punishment is out of sight,</div> - <div class="verse">And the full chalice at our lips, we drink,</div> - <div class="verse">Drink all to-day, to-morrow fast and mourn,</div> - <div class="verse">Sick, and all o'er oppress'd with nauseous fumes;</div> - <div class="verse">Such is the drunkard's curse, and Hell itself</div> - <div class="verse">Cannot devise a greater. Oh that nature</div> - <div class="verse">Might quit us of this overbearing burthen,</div> - <div class="verse">This tyrant-god, the belly! take that from us,</div> - <div class="verse">With all its bestial appetites, and man,</div> - <div class="verse">Exonerated man, shall be all soul. -—<span class="smcap">Cumberland.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Anaxilas.</span> (Book xiii. § 6, p. 893.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Whoever has been weak enough to dote,</div> - <div class="verse">And live in precious bondage at the feet</div> - <div class="verse">Of an imperious mistress, may relate</div> - <div class="verse">Some part of their iniquity at least.</div> - <div class="verse">In fact, what monster is there in the world</div> - <div class="verse">That bears the least comparison with them!</div> - <div class="verse">What frightful dragon, or chimera dire,</div> - <div class="verse">What Scylla, what Charybdis, can exceed them?</div> - <div class="verse">Nor sphinx, nor hydra, nay, no winged harpy,</div> - <div class="verse">Nor hungry lioness, nor poisonous adder,</div> - <div class="verse">In noxious qualities, is half so bad.</div> - <div class="verse">They are a race accursed, and stand alone</div> - <div class="verse">Preeminent in wickedness. For instance,</div> - <div class="verse">Plangon, a foul chimera; spreading flames,</div> - <div class="verse">And dealing out destruction far and near,</div> - <div class="verse">And no Bellerophon to crush the monster.</div> - -<span class="pagenum">[Pg 1188]</span> - - <div class="verse">Then Sinope, a many-headed hydra,</div> - <div class="verse">An old and wrinkled hag—Gnathine, too,</div> - <div class="verse">Her neighbour—Oh! they are a precious pair.</div> - <div class="verse">Nanno's a barking Scylla, nothing less—</div> - <div class="verse">Having already privately dispatch'd</div> - <div class="verse">Two of her lovers, she would lure a third</div> - <div class="verse">To sure destruction, but the youth escaped,</div> - <div class="verse">Thanks to his pliant oars, and better fortune.</div> - <div class="verse">Phryne, like foul Charybdis, swallows up</div> - <div class="verse">At once the pilot and the bark. Theano,</div> - <div class="verse">Like a pluck'd siren, has the voice and look</div> - <div class="verse">Of woman, but below the waist, her limbs</div> - <div class="verse">Wither'd and shrunk in to the blackbird's size.</div> - <div class="verse">These wretched women, one and all, partake</div> - <div class="verse">The nature of the Theban Sphinx; they speak</div> - <div class="verse">In doubtful and ambiguous phrase, pretend</div> - <div class="verse">To love you truly, and with all their hearts,</div> - <div class="verse">Then whisper in your ear, some little want—</div> - <div class="verse">A girl to wait on them forsooth, a bed,</div> - <div class="verse">Or easy-chair, a brazen tripod too—</div> - <div class="verse">Give what you will they never are content;</div> - <div class="verse">And to sum up their character at once,</div> - <div class="verse">No beast that haunts the forest for his prey</div> - <div class="verse">Is half so mischievous. -—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Away, away with these female friends!</div> - <div class="verse">He whose embraces have encircled one,</div> - <div class="verse">Will own a monster has been in his arms;</div> - <div class="verse">Fell as a dragon is, fire-spouting like</div> - <div class="verse">Chimæra, like the rapid ocean-portent,</div> - <div class="verse">Three-headed and dog-snouted!—</div> - <div class="verse">Harpies are less obscene in touch than they:</div> - <div class="verse">The tigress robb'd of her first whelps, more merciful:</div> - <div class="verse">Asps, scorpions, vipers, amphisbenæ dire,</div> - <div class="verse">Cerastes, Ellops, Dipsas, all in one!—</div> - <div class="verse indent2">But come, let's pass them in review before us,</div> - <div class="verse">And see how close the parallels will hold.</div> - <div class="verse">And first for Plangon: where in the scale place <i>her</i>?</div> - -<span class="pagenum">[Pg 1189]</span> - - <div class="verse">E'en rank her with the beast whose breath is flame.</div> - <div class="verse">Like her she deals combustion round; and foreigners</div> - <div class="verse">By scores have perish'd in her conflagrations.</div> - <div class="verse">One only 'scaped the fair incendiary,</div> - <div class="verse">And that by virtue of his nimble steed.</div> - <div class="verse"><i>He</i> back'd his baggage, and turn'd tail upon her.—</div> - <div class="verse">Have commerce with Sinope, and you'll find</div> - <div class="verse">That Lerna's monster was no tale; for like</div> - <div class="verse">The hydra she can multiply her members,</div> - <div class="verse">And fair Gnathæna is the present offshoot:</div> - <div class="verse"><i>Her</i> morning charms for beauties in the wane</div> - <div class="verse">Compensate—but—the dupe pays doubly for't.</div> - <div class="verse">There's Nanno too:—Nanno and Scylla's pool</div> - <div class="verse">Bear close similitude: two swains have made</div> - <div class="verse">Already shipwreck in that gulf; a third</div> - <div class="verse">Had shared their fortunes, but the wiser boy</div> - <div class="verse">Plied well his oars, and boldly stood to sea-ward.</div> - <div class="verse">If Nanno's Scylla, Phryne is Charybdis:</div> - <div class="verse">Woe to the wretch who comes within her tide!</div> - <div class="verse">Engulf'd in whelming waves, both bark and mariner</div> - <div class="verse">Are suck'd into th' abyss of quick perdition!</div> - <div class="verse">And what's Theano? bald, and bare, and peel'd,</div> - <div class="verse">With whom but close-pluck'd sirens ranks she? woman</div> - <div class="verse">In face and voice; but in her feet—a blackbird.</div> - <div class="verse">But why enlarge my nomenclature? Sphinx is</div> - <div class="verse">A common name for all: on her enigma</div> - <div class="verse">Is moulded all their speech: love, fealty,</div> - <div class="verse">Affection,—these are terms drop clear enough</div> - <div class="verse">From them, but at their heels comes a request,</div> - <div class="verse">Wrapt up in tortuous phrase of nice perplexity.</div> - <div class="verse">(<i>Mimics.</i>)—"A four-foot couch perchance would grace their chamber!</div> - <div class="verse">Their needs forsooth require a chair—three-footed,</div> - <div class="verse">Or, for the nonce, two-footed—'twould content them."</div> - <div class="verse">He that is versed in points and tricks, like Œdipus,</div> - <div class="verse">Hears, and escapes perchance with purse uninjured;</div> - <div class="verse">The easy fool gapes, gazes, and—hey! presto!</div> - <div class="verse">Both purse and person's gone! -—<span class="smcap">Mitchell.</span></div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1190]</span></p> - -<hr class=" r15" /> - -<p><span class="smcap">Alexis.</span> (Book xiii. § 7, p. 894.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">What abject wretches do we make ourselves</div> - <div class="verse">By giving up the freedom and delights</div> - <div class="verse">Of single life to a capricious woman!</div> - <div class="verse">Then, if she brings an ample fortune too,</div> - <div class="verse">Her pride, and her pretensions are increased,</div> - <div class="verse">And what should be a benefit, becomes</div> - <div class="verse">A bitter curse, and grievous punishment.</div> - <div class="verse">The anger of a man may well be borne,</div> - <div class="verse">'Tis quick, and sudden, but as soon subsides;</div> - <div class="verse">It has a honied sweetness when compared</div> - <div class="verse">To that of woman. If a man receives</div> - <div class="verse">An injury, he may resent at first,</div> - <div class="verse">But he will quickly pardon. Women first</div> - <div class="verse">Offer the injury, then to increase</div> - <div class="verse">Th' offence, instead of soothing, they inflict</div> - <div class="verse">A deeper wound by obstinate resentment—</div> - <div class="verse">Neglect what's fit and proper to be done,</div> - <div class="verse">But eagerly pursue the thing they should not;—</div> - <div class="verse">And then they grow fantastical withal,</div> - <div class="verse">When they are perfectly in health complain</div> - <div class="verse">In faint and feeble tone, "they're sick, they die." -—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Aristophon.</span> (Book xiii. § 8, p. 894.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">A man may marry once without a crime,</div> - <div class="verse">But cursed is he who weds a second time. -—<span class="smcap">Cumberland.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Menander.</span> (Book xiii. § 8, p. 895.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> While prudence guides, change not, at any rate,</div> - <div class="verse indent-3">A life of freedom for the married state:</div> - <div class="verse indent-3">I ventured once to play that desperate game,</div> - <div class="verse indent-3">And therefore warn you not to do the same.</div> - <div class="verse indent-4"><i>B.</i> The counsel may be sage which you advance,</div> - <div class="verse indent-3">But I'm resolved to take the common chance.</div> - <div class="verse indent-4"><i>A.</i> Mild gales attend that voyage of your life,</div> - -<span class="pagenum">[Pg 1191]</span> - - <div class="verse indent-3">And waft you safely through the sea of strife:</div> - <div class="verse indent-3">Not the dire Libyan, nor Ægean sea,</div> - <div class="verse indent-3">Where out of thirty ships scarce perish three;</div> - <div class="verse indent-3">But that, where daring fools most dearly pay,</div> - <div class="verse indent-3">Where all that sail are surely cast away. -—<span class="smcap">Fawkes.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Alexis.</span> (Book xiii. § 13, p. 899.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">As slowly I return'd from the Piræus,</div> - <div class="verse">My mind impress'd with all the various pains,</div> - <div class="verse">And pungent griefs, that torture human life,</div> - <div class="verse">I thus began to reason with myself.</div> - <div class="verse">The painters and the sculptors, who pretend</div> - <div class="verse">By cunning art to give the form of Love,</div> - <div class="verse">Know nothing of his nature, for in truth</div> - <div class="verse">He's neither male nor female, god or man,</div> - <div class="verse">Nor wise, nor foolish, but a compound strange,</div> - <div class="verse">Partaking of the qualities of each,</div> - <div class="verse">And an epitome of all in one.</div> - <div class="verse">He has the strength and prowess of a man,</div> - <div class="verse">The weak timidity of helpless woman;</div> - <div class="verse">In folly furious, yet in prudence wise</div> - <div class="verse">And circumspect. Mad as an untamed beast,</div> - <div class="verse">In strength and hardihood invincible,</div> - <div class="verse">Then for ambition he's a very demon.</div> - <div class="verse">I swear by sage Minerva and the gods,</div> - <div class="verse">I do not know his likeness, one whose nature</div> - <div class="verse">Is so endued with qualities unlike</div> - <div class="verse">The gentle name he bears. -—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">One day as slowly sauntering from the port,</div> - <div class="verse">A thousand cares conflicting in my breast,</div> - <div class="verse">Thus I began to commune with myself—</div> - <div class="verse">Methinks these painters misapply their art,</div> - <div class="verse">And never knew the being which they draw;</div> - <div class="verse">For mark! their many false conceits of Love.</div> - <div class="verse">Love is nor male nor female, man nor god,</div> - <div class="verse">Nor with intelligence nor yet without it,</div> - <div class="verse">But a strange compound of all these, uniting</div> - <div class="verse">In one mix'd essence many opposites;</div> - -<span class="pagenum">[Pg 1192]</span> - - <div class="verse">A manly courage with a woman's fear,</div> - <div class="verse">The madman's phrenzy in a reasoning mind,</div> - <div class="verse">The strength of steel, the fury of a beast,</div> - <div class="verse">The ambition of a hero—something 'tis,</div> - <div class="verse">But by Minerva and the gods I swear!</div> - <div class="verse">I know not what this nameless something is. -—<span class="smcap">Cumberland.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Eubulus.</span> (Book xiii. § 13, p. 899.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Why, foolish painter, give those wings to Love?</div> - <div class="verse">Love is not light, as my sad heart can prove:</div> - <div class="verse">Love hath no wings, or none that I can see;</div> - <div class="verse">If he can fly—oh! bid him fly from me! -—<span class="smcap">Cumberland.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Theophilus.</span> (Book xiii. § 14, p. 900.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">He who affirms that lovers are all mad,</div> - <div class="verse">Or fools, gives no strong proof of his own sense;</div> - <div class="verse">For if from human life we take the joys</div> - <div class="verse">And the delights of love, what is there left</div> - <div class="verse">That can deserve a better name than death?</div> - <div class="verse">For instance, now, I love a music girl,</div> - <div class="verse">A virgin too, and am I therefore mad?</div> - <div class="verse">For she's a paragon of female beauty;</div> - <div class="verse">Her form and figure excellent; her voice</div> - <div class="verse">Melodiously sweet; and then her air</div> - <div class="verse">Has dignity and grace. With what delight</div> - <div class="verse">I gaze upon her charms! More than you feel</div> - <div class="verse">At sight of him who for the public shows</div> - <div class="verse">Gives you free entrance to the theatre. -—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">If love be folly, as the schools would prove,</div> - <div class="verse">The man must lose his wits, who falls in love;</div> - <div class="verse">Deny him love, you doom the wretch to death,</div> - <div class="verse">And then it follows he must lose his breath.</div> - <div class="verse">Good sooth! there is a young and dainty maid</div> - -<span class="pagenum">[Pg 1193]</span> - - <div class="verse">I dearly love, a minstrel she by trade;</div> - <div class="verse">What then? must I defer to pedant rule,</div> - <div class="verse">And own that love transforms me to a fool?</div> - <div class="verse">Not I, so help me! By the gods I swear,</div> - <div class="verse">The nymph I love is fairest of the fair;</div> - <div class="verse">Wise, witty, dearer to her poet's sight</div> - <div class="verse">Than piles of money on an author's night;</div> - <div class="verse">Must I not love her then? Let the dull sot,</div> - <div class="verse">Who made the law, obey it! I will not. -—<span class="smcap">Cumberland.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Aristophon.</span> (Book xiii. § 14, p. 901.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Love, the disturber of the peace of heaven,</div> - <div class="verse">And grand fomenter of Olympian feuds,</div> - <div class="verse">Was banish'd from the synods of the gods:</div> - <div class="verse">They drove him down to earth at the expense</div> - <div class="verse">Of us poor mortals, and curtail'd his wings</div> - <div class="verse">To spoil his soaring and secure themselves</div> - <div class="verse">From his annoyance—Selfish, hard decree!</div> - <div class="verse">For ever since he roams th' unquiet world,</div> - <div class="verse">The tyrant and despoiler of mankind. -—<span class="smcap">Cumberland.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Alexis.</span> (Book xiii. § 14, p. 901.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The man who holds true pleasure to consist</div> - <div class="verse">In pampering his vile body, and defies</div> - <div class="verse">Love's great divinity, rashly maintains</div> - <div class="verse">Weak impious war with an immortal god.</div> - <div class="verse">The gravest master that the schools can boast</div> - <div class="verse">Ne'er train'd his pupils to such discipline,</div> - <div class="verse">As Love his votaries, unrivall'd power,</div> - <div class="verse">The first great deity—and where is he,</div> - <div class="verse">So stubborn and determinedly stiff,</div> - <div class="verse">But shall at some time bend the knee to Love,</div> - <div class="verse">And make obeisance to his mighty shrine? -—<span class="smcap">Cumberland.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="pagenum">[Pg 1194]</span></p> - -<p><span class="smcap">Ibycus.</span> (Book xiii. § 17, p. 903.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Sweetest flower, Euryale!</div> - <div class="verse">Whom the maids with tresses fair,</div> - <div class="verse">Sister Graces, make their care—</div> - <div class="verse">Thee Cythera nourish'd—thee</div> - <div class="verse">Pitho, with the radiant brow;</div> - <div class="verse">And 'mid bowers where roses blow</div> - <div class="verse">Led thy laughing infancy. -—<span class="smcap">Bland.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Alexis.</span> (Book xiii. § 18, p. 904.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Dost thou see any fellow poll'd and shaven,</div> - <div class="verse">And askest me from whence the cause should come?</div> - <div class="verse">He goes unto the wars to filch and raven,</div> - <div class="verse">And play such pranks he cannot do at home.</div> - <div class="verse">Such pranks become not those that beards do weare:</div> - <div class="verse">And what harm is it if long beards we beare?</div> - <div class="verse">For so it is apparent to be scene,</div> - <div class="verse">That we are men, not women, by our chin. -—<span class="smcap">Molle.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Timocles.</span> (Book xiii. § 22, p. 908.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent16">Wretch that I am,</div> - <div class="verse">She had my love, when a mere caper-gatherer,</div> - <div class="verse">And fortune's smiles as yet were wanting to her.</div> - <div class="verse">I never pinch'd nor spared in my expenses,</div> - <div class="verse">Yet now—doors closely barr'd are all the recompence</div> - <div class="verse">That waits on former bounties ill bestow'd. -—<span class="smcap">Mitchell.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Alexis.</span> (Book xiii. § 23, p. 908.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">They fly at all, and, as their funds increase,</div> - <div class="verse">With fresh recruits they still augment their stock,</div> - <div class="verse">Moulding the young novitiate to her trade;</div> - <div class="verse">Form, features, manners, everything so changed,</div> - <div class="verse">That not a trace of former self is left.</div> - -<span class="pagenum">[Pg 1195]</span> - - <div class="verse">Is the wench short? a triple sole of cork</div> - <div class="verse">Exalts the pigmy to a proper size.</div> - <div class="verse">Is she too tall of stature? a low chair</div> - <div class="verse">Softens the fault, and a fine easy stoop</div> - <div class="verse">Lowers her to standard-pitch.—If narrow-hipt,</div> - <div class="verse">A handsome wadding readily supplies</div> - <div class="verse">What nature stints, and all beholders cry,</div> - <div class="verse">See what plump haunches!—Hath the nymph perchance</div> - <div class="verse">A high round paunch, stuft like our comic drolls,</div> - <div class="verse">And strutting out foreright? a good stout busk</div> - <div class="verse">Pushing athwart shall force the intruder back.</div> - <div class="verse">Hath she red brows? a little soot will cure 'em.</div> - <div class="verse">Is she too black? the ceruse makes her fair:</div> - <div class="verse">Too pale of hue? the opal comes in aid.</div> - <div class="verse">Hath she a beauty out of sight? disclose it!</div> - <div class="verse">Strip nature bare without a blush.—Fine teeth?</div> - <div class="verse">Let her affect one everlasting grin,</div> - <div class="verse">Laugh without stint—but ah! if laugh she cannot,</div> - <div class="verse">And her lips won't obey, take a fine twig</div> - <div class="verse">Of myrtle, shape it like a butcher's skewer,</div> - <div class="verse">And prop them open, set her on the bit</div> - <div class="verse">Day after day, when out of sight, till use</div> - <div class="verse">Grows second nature, and the pearly row,</div> - <div class="verse">Will she or will she not, perforce appears. -—<span class="smcap">Cumberland.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Epicrates.</span> (Book xiii. § 26, p. 911.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent16">Alas for Laïs!</div> - <div class="verse">A slut, a wine-bibber—her only care</div> - <div class="verse">Is to supply the cravings of the day,</div> - <div class="verse">To eat and drink—to masticate and tipple.</div> - <div class="verse">The eagle and herself are fittest parallels.</div> - <div class="verse">In the first prime and lustlihood of youth,</div> - <div class="verse">The mountain king ne'er quits his royal eyrie,</div> - <div class="verse">But lamb, or straggling sheep, or earth-couch'd hare,</div> - <div class="verse">Caught in his grip, repays the fierce descent:</div> - <div class="verse">But when old age hath sapp'd his mettle's vigour,</div> - <div class="verse">He sits upon the temple tops, forlorn,</div> - <div class="verse">In all the squalid wretchedness of famine,</div> - <div class="verse">And merely serves to point an augurs tale.</div> - <div class="verse">Just such another prodigy is Laïs!</div> - -<span class="pagenum">[Pg 1196]</span> - - <div class="verse">Full teeming coffers swell'd her pride of youth:</div> - <div class="verse">Her person ever fresh and new, your satrap</div> - <div class="verse">Was more accessible than she;—but now,</div> - <div class="verse">That life is flagging at the goal, and like</div> - <div class="verse">An unstrung lute, her limbs are out of tune,</div> - <div class="verse">She is become so lavish of her presence,</div> - <div class="verse">That being daily swallow'd by men's eyes,</div> - <div class="verse">They surfeit at the sight.</div> - <div class="verse">She's grown companion to the common streets—</div> - <div class="verse">Want her who will, a stater, a three-obol piece,</div> - <div class="verse">Or a mere draught of wine brings her to hand!</div> - <div class="verse">Nay, place a silver stiver in your palm,</div> - <div class="verse">And, shocking tameness! she will stoop forthwith</div> - <div class="verse">To pick it out. -—<span class="smcap">Mitchell.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Laïs herself's a lazy drunkard now,</div> - <div class="verse">And looks to nothing but her daily wine</div> - <div class="verse">And daily meat. There has befallen her</div> - <div class="verse">What happens to the eagle; who, when young,</div> - <div class="verse">Swoops from the mountain in his pride of strength,</div> - <div class="verse">And hurries off on high the sheep and hare;</div> - <div class="verse">But, when he's aged, sits him dully down</div> - <div class="verse">Upon some temple's top, weak, lean, and starved;</div> - <div class="verse">And this is thought a direful prodigy.</div> - <div class="verse">And Laïs would be rightly reckon'd one;</div> - <div class="verse">For when she was a nestling, fair and youthful,</div> - <div class="verse">The guineas made her fierce; and you might see</div> - <div class="verse">E'en Pharnabázus easier than her.</div> - <div class="verse">But now that her years are running four-mile heats,</div> - <div class="verse">And all the junctures of her frame are loose,</div> - <div class="verse">'Tis easy both to see and spit upon her;</div> - <div class="verse">And she will go to any drinking-bout;</div> - <div class="verse">And take a crown-piece, aye, or e'en a sixpence,</div> - <div class="verse">And welcome all men, be they old or young.</div> - <div class="verse">Nay, she's become so tame, my dearest sir,</div> - <div class="verse">She'll even take the money from your hand. -—<span class="smcap">Walsh.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="pagenum">[Pg 1197]</span></p> - -<p><span class="smcap">Plato.</span> (Book xiii. § 56, p. 940.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Archianássa's my own one,</div> - <div class="verse">The sweet courtesan, Colophónian;</div> - <div class="verse indent2">E'en from her wrinkles I feel</div> - <div class="verse indent2">Love's irresistible steel!</div> -<div class="topspace1"></div> - <div class="verse">O ye wretches, whose hunger</div> - <div class="verse">Was raised for her when she was younger!</div> - <div class="verse indent2">Through what flames, alas,</div> - <div class="verse indent2">Must she have forced you to pass! -—<span class="smcap">Walsh.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Hermesianax.</span> (Book xiii. § 71, p. 953.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent2">Such was the nymph, whom Orpheus led</div> - <div class="verse">From the dark regions of the dead,</div> - <div class="verse">Where Charon with his lazy boat</div> - <div class="verse">Ferries o'er Lethe's sedgy moat;</div> - <div class="verse">Th' undaunted minstrel smites the strings,</div> - <div class="verse">His strain through hell's vast concave rings:</div> - <div class="verse">Cocytus hears the plaintive theme,</div> - <div class="verse">And refluent turns his pitying stream;</div> - <div class="verse">Three-headed Cerberus, by fate</div> - <div class="verse">Posted at Pluto's iron gate,</div> - <div class="verse">Low-crouching rolls his haggard eyes</div> - <div class="verse">Ecstatic, and foregoes his prize;</div> - <div class="verse">With ears erect at hell's wide doors</div> - <div class="verse">Lies listening, as the songster soars:</div> - <div class="verse">Thus music charm'd the realms beneath,</div> - <div class="verse">And beauty triumph'd over death.</div> -<div class="topspace1"></div> - <div class="verse indent2">The bard, whom night's pale regent bore,</div> - <div class="verse">In secret, on the Athenian shore,</div> - <div class="verse">Musæus, felt the sacred flame,</div> - <div class="verse">And burnt for the fair Theban dame</div> - <div class="verse">Antiope, whom mighty Love</div> - <div class="verse">Made pregnant by imperial Jove;</div> - <div class="verse">The poet plied his amorous strain,</div> - <div class="verse">Press'd the fond fair, nor press'd in vain,</div> - <div class="verse">For Ceres, who the veil undrew,</div> - <div class="verse">That screen'd her mysteries from his view,</div> - -<span class="pagenum">[Pg 1198]</span> - - <div class="verse">Propitious this kind truth reveal'd,</div> - <div class="verse">That woman close besieged will yield.</div> -<div class="topspace1"></div> - <div class="verse indent2">Old Hesiod too his native shade</div> - <div class="verse">Made vocal to th' Ascrean maid;</div> - <div class="verse">The bard his heav'n-directed lore</div> - <div class="verse">Forsook, and hymn'd the gods no more:</div> - <div class="verse">Soft love-sick ditties now he sung,</div> - <div class="verse">Love touch'd his harp, love tuned his tongue,</div> - <div class="verse">Silent his Heliconian lyre,</div> - <div class="verse">And love's put out religion's fire.</div> -<div class="topspace1"></div> - <div class="verse indent2">Homer, of all past bards the prime,</div> - <div class="verse">And wonder of all future time,</div> - <div class="verse">Whom Jove with wit sublimely blest,</div> - <div class="verse">And touch'd with purest fire his breast,</div> - <div class="verse">From gods and heroes turn'd away</div> - <div class="verse">To warble the domestic lay,</div> - <div class="verse">And wand'ring to the desert isle,</div> - <div class="verse">On whose parch'd sands no seasons smile,</div> - <div class="verse">In distant Ithaca was seen</div> - <div class="verse">Chanting the suit-repelling Queen.</div> -<div class="topspace1"></div> - <div class="verse indent2">Mimnermus tuned his amorous lay,</div> - <div class="verse">When time had turn'd his temples grey;</div> - <div class="verse">Love revell'd in his aged veins,</div> - <div class="verse">Soft was his lyre, and sweet his strains;</div> - <div class="verse">Frequenter of the wanton feast,</div> - <div class="verse">Nanno his theme, and youth his guest.</div> -<div class="topspace1"></div> - <div class="verse indent2">Antimachus with tender art</div> - <div class="verse">Pour'd forth the sorrows of his heart;</div> - <div class="verse">In her Dardanian grave he laid</div> - <div class="verse">Chryseis his beloved maid;</div> - <div class="verse">And thence returning, sad beside</div> - <div class="verse">Pactolus' melancholy tide,</div> - <div class="verse">To Colophon the minstrel came,</div> - <div class="verse">Still sighing forth the mournful name,</div> - <div class="verse">Till lenient time his grief appeased,</div> - <div class="verse">And tears by long indulgence ceased.</div> -<div class="topspace1"></div> - <div class="verse indent2">Alcæus strung his sounding lyre,</div> - <div class="verse">And smote it with a hand of fire,</div> - <div class="verse">To Sappho, fondest of the fair,</div> - -<span class="pagenum">[Pg 1199]</span> - - <div class="verse">Chanting the loud and lofty air.</div> - <div class="verse">Whilst old Anacreon, wet with wine,</div> - <div class="verse">And crown'd with wreaths of Lesbian vine,</div> - <div class="verse">* * - * - * - * - *</div> - - <div class="verse indent2">E'en Sophocles, whose honey'd lore</div> - <div class="verse">Rivals the bee's delicious store,</div> - <div class="verse">Chorus'd the praise of wine and love,</div> - <div class="verse">Choicest of all the gifts of Jove.</div> -<div class="topspace1"></div> - <div class="verse indent2">Euripides, whose tragic breast</div> - <div class="verse">No yielding fair one ever press'd,</div> - <div class="verse">At length in his obdurate heart</div> - <div class="verse">Felt love's revengeful rankling dart,</div> - <div class="verse">* * - * - * - * - *</div> - - <div class="verse">'Till vengeance met him in the way,</div> - <div class="verse">And bloodhounds made the bard their prey.</div> - <div class="verse">Philoxenus, by wood-nymphs bred</div> - <div class="verse">On famed Cythæron's sacred head,</div> - <div class="verse">And train'd to music, wine, and song,</div> - <div class="verse">'Midst orgies of the frantic throng,</div> - <div class="verse">When beauteous Galatea died,</div> - <div class="verse">His flute and thyrsus cast aside;</div> - <div class="verse">And wand'ring to thy pensive coast,</div> - <div class="verse">Sad Melos! where his love was lost,</div> - <div class="verse">Each night through the responsive air</div> - <div class="verse">Thy echoes witness'd his despair:</div> - <div class="verse">Still, still his plaintive harp was heard,</div> - <div class="verse">Soft as the nightly-singing bird.</div> -<div class="topspace1"></div> - <div class="verse indent2">Philetas too in Battis' praise</div> - <div class="verse">Sung his long-winded roundelays;</div> - <div class="verse">His statue in the Coan grove</div> - <div class="verse">Now breathes in brass perpetual love.</div> -<div class="topspace1"></div> - <div class="verse indent2">The mortified abstemious sage,</div> - <div class="verse">Deep read in learning's crabbed page,</div> - <div class="verse">Pythagoras, whose boundless soul</div> - <div class="verse">Scaled the wide globe from pole to pole,</div> - <div class="verse">Earth, planets, seas, and heav'n above,</div> - <div class="verse">Yet found no spot secure from love;</div> - <div class="verse">With love declines unequal war,</div> - <div class="verse">And trembling drags his conqueror's car;</div> - <div class="verse">Theano clasp'd him in her arms,</div> - <div class="verse">And wisdom stoop'd to beauty's charms.</div> - <div class="verse">E'en Socrates, whose moral mind</div> - -<span class="pagenum">[Pg 1200]</span> - - <div class="verse">With truth enlighten'd all mankind,</div> - <div class="verse">When at Aspasia's side he sate,</div> - <div class="verse">Still found no end to love's debate;</div> - <div class="verse">For strong indeed must be that heart,</div> - <div class="verse">Where love finds no unguarded part.</div> -<div class="topspace1"></div> - <div class="verse indent2">Sage Aristippus by right rule</div> - <div class="verse">Of logic purged the Sophist's school,</div> - <div class="verse">Check'd folly in its headlong course,</div> - <div class="verse">And swept it down by reason's force;</div> - <div class="verse">'Till Venus aim'd the heart-felt blow,</div> - <div class="verse">And laid the mighty victor low. -—<span class="smcap">Cumberland.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> -<div class="topspace1"></div> - -<p>I.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Orpheus,—Œagrus' son,—thou know'st full well,—</div> - <div class="verse indent2">The Thracian harper,—how with magic skill,</div> - <div class="verse">Inspired by love, he struck the chorded shell,</div> - <div class="verse indent2">And made the shades obedient to his will,</div> -<div class="topspace1"></div> - <div class="verse">As from the nether gloom to light he led</div> - <div class="verse indent2">His love Agriope. He to Pluto's land,</div> - <div class="verse">Baleful and cheerless, region of the dead,</div> - <div class="verse indent2">Sail'd far away,—and sought th' infernal strand,</div> -<div class="topspace1"></div> - <div class="verse">Where Charon, gaunt and grim, his hollow bark</div> - <div class="verse indent2">(Fraught with departed souls, an airy crowd)</div> - <div class="verse">Steers o'er the Stygian billow dun and dark,</div> - <div class="verse indent2">And with a voice of thunder bellows loud</div> -<div class="topspace1"></div> - <div class="verse">O'er the slow pool, that scarcely creeps along</div> - <div class="verse indent2">Through sedge, and weedy ooze: but nathless he,</div> - <div class="verse">On the lone margent, pour'd his love-sick song,</div> - <div class="verse indent2">And charm'd Hell's monsters with his minstrelsy.</div> -<div class="topspace1"></div> - <div class="verse">Cocytus scowl'd,—but grinn'd a ghastly smile,</div> - <div class="verse indent2">Albeit unused to the relenting mood:</div> - <div class="verse">Cerb'rus, three-mouth'd, stopp'd short,—and paused the while,</div> - <div class="verse indent2">Low-crouching, list'ning, (for the sounds were good)</div> -<div class="topspace1"></div> - <div class="verse">Silent his throat of flame, his eyes of fire</div> - <div class="verse indent2">Quench'd in ecstatic slumber, as he lay.</div> - <div class="verse">Thus Hell's stern rulers hearken'd to his lyre,</div> - <div class="verse indent2">And gave the fair one back to upper day.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1201]</span></p> - -<p>II.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Nor did Musæus, Luna's heav'nly child,</div> - <div class="verse indent2">And high-priest of the Graces, leave unsung</div> - <div class="verse">The fair Antiope, in accents wild,</div> - <div class="verse indent2">As fell th' impassion'd language from his tongue:</div> -<div class="topspace1"></div> - <div class="verse">Who woo'd of many suitors, at the shrine</div> - <div class="verse indent2">Of mystic Ceres, by Eleusis' brow,</div> - <div class="verse">Chanted the high response in strains divine,—</div> - <div class="verse indent2">And oped the secret springs,—and taught to know</div> -<div class="topspace1"></div> - <div class="verse">The heav'n-drawn truths, in holy rapture lost.</div> - <div class="verse indent2">But nought avail'd her zeal;—in evil hour,</div> - <div class="verse">Theme of the lyre below, her hopes were cross'd:</div> - <div class="verse indent2">Death cropp'd the stalk, that bore so fair a flow'r.</div> - </div> - </div> - </div> -</div> - -<p>III.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I tell thee too, that the Bœotian bard,</div> - <div class="verse indent2">Sage Hesiod, quitted the Cumæan shore,</div> - <div class="verse">A wand'rer not unwilling,—afterward</div> - <div class="verse indent2">In Heliconian Ascra seen to soar,</div> -<div class="topspace1"></div> - <div class="verse">Deathless upon the mighty wings of fame.</div> - <div class="verse indent2">'Twas there he woo'd Eœa, peerless maid,—</div> - <div class="verse">And strove to achieve her love,—and with her name</div> - <div class="verse indent2">Prefaced his verse, with hallow'd lore inlaid.</div> - </div> - </div> - </div> -</div> - -<p>IV.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Enravish'd Homer, ward of Fate from Jove,</div> - <div class="verse indent2">Prince of melodious numbers, toil'd his way</div> - <div class="verse">To barren Ithaca,—and tuned, for love</div> - <div class="verse indent2">Of chaste Penelope, the am'rous lay;</div> -<div class="topspace1"></div> - <div class="verse">Forgot his native land, and bade adieu</div> - <div class="verse indent2">To wide Ionia, for the island drear,</div> - <div class="verse">And wail'd Icarius' house, and Sparta too,</div> - <div class="verse indent2">And dropp'd himself the sympathetic tear.</div> - </div> - </div> - </div> -</div> - -<p>V.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Mimnermus, school'd in hardship, who first taught</div> - <div class="verse indent2">To breathe soft airs of elegiac song,</div> - <div class="verse">Fair Nanno ask'd, and had; and often sought,</div> - <div class="verse indent2">As by her side he blithely trudged along,</div> - -<span class="pagenum">[Pg 1202]</span> - - <div class="verse">The merry wake,—a ready piper arm'd</div> - <div class="verse indent2">With mouth-piece aptly fitted: and with worse</div> - <div class="verse">Than deadly hate and indignation warm'd,</div> - <div class="verse indent2">Hermobius and Pherecles lash'd in verse.</div> - </div> - </div> - </div> -</div> - -<p>VI.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Antimachus, for beauteous Lyda's love,</div> - <div class="verse indent2">Hied him to rich Pactolus' golden tide:</div> - <div class="verse">But, well-a-day! his bliss stern Fate unwove;</div> - <div class="verse indent2">Short was her doom,—in Pergamus she died,—</div> -<div class="topspace1"></div> - <div class="verse">And in her grave was laid in prime of age.</div> - <div class="verse indent2">He, full of lamentation, journey'd on</div> - <div class="verse">To Colophon,—and on the sacred page</div> - <div class="verse indent2">Enter'd his tale, and ceased, his mission done.</div> - </div> - </div> - </div> -</div> - -<p>VII.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And well thou know'st, how famed Alcæus smote</div> - <div class="verse indent2">Of his high harp the love-enliven'd strings,</div> - <div class="verse">And raised to Sappho's praise th' enamour'd note,</div> - <div class="verse indent2">Midst noise of mirth and jocund revellings:</div> -<div class="topspace1"></div> - <div class="verse">Ay, he did love that nightingale of song</div> - <div class="verse indent2">With all a lover's fervour,—and, as he</div> - <div class="verse">Deftly attuned the lyre, to madness stung</div> - <div class="verse indent2">The Teian bard with envious jealousy.</div> -<div class="topspace1"></div> - <div class="verse">For her Anacreon, charming lyrist, woo'd,</div> - <div class="verse indent2">And fain would win, with sweet mellifluous chime,</div> - <div class="verse">Encircled by her Lesbian sisterhood;—</div> - <div class="verse indent2">Would often Samos leave, and many a time,</div> -<div class="topspace1"></div> - <div class="verse">From vanquish'd Teos' viny orchards, hie</div> - <div class="verse indent2">To viny Lesbos' isle,—and from the shore,</div> - <div class="verse">O'er the blue wave, on Lectum cast his eye,</div> - <div class="verse indent2">And think on by-gone days, and times no more.</div> - </div> - </div> - </div> -</div> - -<p>VIII.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And how, from, steep Colonus' rocky height,</div> - <div class="verse indent2">On lightsome pinions borne, the Attic bee</div> - <div class="verse">Sail'd through the air, and wing'd her honied flight,</div> - <div class="verse indent2">And sang of love and wine melodiously</div> -<div class="topspace1"></div> - <div class="verse">In choric numbers: for ethereal Jove</div> - <div class="verse indent2">Bestow'd on Sophocles Archippe's charms,</div> - <div class="verse">Albeit in eve of life,—and gave to love</div> - <div class="verse indent2">And fold the yielding fair one in his arms.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1203]</span></p> - -<p>IX.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Nay, I aver, in very sooth, that he,</div> - <div class="verse indent2">Dead from his birth to love, to beauty blind,</div> - <div class="verse">Who, by quaint rules of cold philosophy,</div> - <div class="verse indent2">Contemn'd the sex, and hated womankind,—</div> -<div class="topspace1"></div> - <div class="verse">That he,—e'en he,—with all his stoic craft,</div> - <div class="verse indent2">Cave to imperial Love unwilling way,</div> - <div class="verse">And, sore empierced with Cupid's tyrant shaft,</div> - <div class="verse indent2">Could neither sleep by night, nor rest by day;</div> -<div class="topspace1"></div> - <div class="verse">What time, in Archelaus' regal hall,</div> - <div class="verse indent2">Ægino, graceful handmaid, viands brought</div> - <div class="verse">Of choicest savour, to her master's call</div> - <div class="verse indent2">Obsequious, or wine's impurpled draught:</div> -<div class="topspace1"></div> - <div class="verse">Nor didst thou cease, through streets and highways broad,</div> - <div class="verse indent2">Euripides! to chase the royal slave,</div> - <div class="verse">Till vengeance met thee, in his angry mood,</div> - <div class="verse indent2">And deep-mouth'd bloodhounds tore thee to the grave.</div> - </div> - </div> - </div> -</div> - -<p>X.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And him too of Cythera,—foster child</div> - <div class="verse indent2">Of all the Muses, train'd to love and song,—</div> - <div class="verse">Philoxenus,—thou knowest,—how with wild</div> - <div class="verse indent2">And loud acclaim, (as late he pass'd along</div> -<div class="topspace1"></div> - <div class="verse">Through Colophon,) and shouts of joyfulness,</div> - <div class="verse indent2">The air was riv'n: for thou didst hear the tale</div> - <div class="verse">Of Galatea lost, fair shepherdess,</div> - <div class="verse indent2">Whom e'en the firstlings of her flock bewail.</div> - </div> - </div> - </div> -</div> - -<p>XI.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Nor is Philetas' name to thee unknown,</div> - <div class="verse indent2">Than whom a sweeter minstrel never was;</div> - <div class="verse">Whose statue lives in his own native town,</div> - <div class="verse indent2">Hallow'd to fame, and breathes in deathless brass,</div> -<div class="topspace1"></div> - <div class="verse">Under a platane,—seeming still to praise</div> - <div class="verse indent2">The nimble Bittis, in the Coan grove,</div> - <div class="verse">With am'rous ditties, and harmonious lays,</div> - <div class="verse indent2">And all the art, and all the warmth of love.</div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1204]</span></p> - -<p>XII.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And they of humankind, (to crown my song,)</div> - <div class="verse indent2">Who, in th' austereness of their life, pursued</div> - <div class="verse">Knowledge abstruse, her mazy paths among,—</div> - <div class="verse indent2">And sought for hidden lore,—and ceaseless woo'd</div> -<div class="topspace1"></div> - <div class="verse">The Muse severe, couching her doctrines sage</div> - <div class="verse indent2">In cogent language, marring ev'ry clog</div> - <div class="verse">To intellectual sense, on reason's page;—</div> - <div class="verse indent2">Or, in the philosophic dialogue,</div> -<div class="topspace1"></div> - <div class="verse">Moulded th' important truths, they meant to prove,</div> - <div class="verse indent2">In milder form, and pleased and reason'd too;—</div> - <div class="verse">And these confess'd the mighty power of Love,</div> - <div class="verse indent2">And bow'd the neck, nor could his yoke eschew.</div> - </div> - </div> - </div> -</div> - -<p>XIII.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Pythagoras, the Samian sage, who taught</div> - <div class="verse indent2">To solve the knots, perplex and intricate,</div> - <div class="verse">Of fair geometry, and whilom brought</div> - <div class="verse indent2">Into a narrow sphere's brief compass strait</div> -<div class="topspace1"></div> - <div class="verse">The stars of heav'n, in order absolute;</div> - <div class="verse indent2">With frantic passion woo'd Theano's charms,</div> - <div class="verse">Infuriate,—nor ceased his am'rous suit,</div> - <div class="verse indent2">Till he had clasp'd the damsel in his arms.</div> - </div> - </div> - </div> -</div> - -<p>XIV.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">And what a flame of love the Paphian queen</div> - <div class="verse indent2">Lit, in her wrath, in the enamour'd breast</div> - <div class="verse">Of Socrates,—whom of the sons of men</div> - <div class="verse indent2">Apollo named the wisest and the best!</div> -<div class="topspace1"></div> - <div class="verse">He in Aspasia's house each lighter care</div> - <div class="verse indent2">Chased from his breast, when at her side he sate</div> - <div class="verse">In am'rous parley,—and, still ling'ring there,</div> - <div class="verse indent2">Could find no end to love, or love's debate.</div> - </div> - </div> - </div> -</div> - -<p>XV.</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Shrewd Aristippus, Cyrenean sage,</div> - <div class="verse indent2">To the Corinthian Isthmus' double shore</div> - <div class="verse">Wended his way, his passion to assuage,—</div> - <div class="verse indent2">And shunn'd the calm retreats he loved before;</div> -<div class="topspace1"></div> - -<p><span class="pagenum">[Pg 1205]</span></p> - - <div class="verse">Forsook the far-famed Athens,—inly moved</div> - <div class="verse indent2">By Laïs' charms, by Laïs lured astray,—</div> - <div class="verse">And in voluptuous Eph'ra lived,—and loved,—</div> - <div class="verse indent2">From Academic bowers far away. -—<span class="smcap">J. Bailey.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><i>Part of the same.</i> (P. 954.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">With her the sweet Anacreon stray'd,</div> - <div class="verse">Begirt with many a Lesbian maid;</div> - <div class="verse">And fled for her the Samian strand,</div> - <div class="verse">For her his vine-clad native land—</div> - <div class="verse">A bleeding country left the while</div> - <div class="verse">For wine and love in Sappho's isle. -—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Anacreon.</span> (Book xiii. § 72, p. 955.)</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse"><i>Anacreon.</i>—Spirit of love, whose tresses shine</div> - <div class="verse">Along the breeze in golden twine;</div> - <div class="verse">Come, within a fragrant cloud,</div> - <div class="verse">Blushing with light, thy votary shroud;</div> - <div class="verse">And, on those wings that sparkling play,</div> - <div class="verse">Waft, oh! waft me hence away!</div> - <div class="verse">Love! my soul is full of thee,</div> - <div class="verse">Alive to all thy luxury.</div> - <div class="verse">But she, the nymph for whom I glow,</div> - <div class="verse">The pretty Lesbian, mocks my woe;</div> - <div class="verse">Smiles at the hoar and silver'd hues</div> - <div class="verse">Which time upon my forehead strews.</div> - <div class="verse">Alas! I fear she keeps her charms</div> - <div class="verse">In store for younger, happier arms!</div> -<div class="topspace1"></div> - <div class="verse"><i>Sappho.</i>—Oh Muse! who sitt'st on golden throne,</div> - <div class="verse">Full many a hymn of dulcet tone</div> - <div class="verse indent2">The Teian sage is taught by thee;</div> - <div class="verse">But, goddess, from thy throne of gold,</div> - <div class="verse">The sweetest hymn thou'st ever told,</div> - <div class="verse indent2">He lately learn'd and sang for me. -—<span class="smcap">Thos. Moore.</span></div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1206]</span></p> - -<p><i>The same.</i></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Pelting with a purple ball,</div> - <div class="verse">Bright-hair'd Cupid gives the call,</div> - <div class="verse">And tries his antics one and all,</div> - <div class="verse indent2">My steps to her to wile;</div> - <div class="verse">But she—for thousands round her vie—</div> - <div class="verse">Casts on my tell-tale locks her eye,</div> - <div class="verse">And bids the grey-hair'd poet sigh—</div> - <div class="verse indent2">Another wins her smile! -—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Alcman.</span> (Book xiii. § 75, p. 958.)</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Again sweet Love, by Cytherea led,</div> - <div class="verse indent2">Hath all my soul possest;</div> - <div class="verse">Again delicious rapture shed</div> - <div class="verse indent2">In torrents o'er my breast.</div> - <div class="verse">Now Megalostrata the fair,</div> - <div class="verse indent2">Of all the Virgin train</div> - <div class="verse">Most blessed—with her yellow floating hair—</div> - <div class="verse">Hath brought me to the Muses' holy fane,</div> - <div class="verse indent16">To flourish there. -—<span class="smcap">Bland.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Ibycus.</span> (Book xiii. § 76, p. 958.)</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent2">What time soft Zephyrs fan the trees</div> - <div class="verse">In the blest gardens of th' Hesperides,</div> - <div class="verse indent2">Where those bright golden apples glow,</div> - <div class="verse">Fed by the fruitful streams that round them flow,</div> - <div class="verse indent2">And new-born clusters teem with wine</div> - <div class="verse">Beneath the shadowy foliage of the vine;</div> - <div class="verse indent2">To me the joyous season brings</div> - <div class="verse">But added torture on his sunny wings.</div> - <div class="verse indent2">Then Love, the tyrant of my breast,</div> - <div class="verse">Impetuous ravisher of joy and rest,</div> - <div class="verse indent2">Bursts, furious, from his mother's arms,</div> - <div class="verse">And fills my trembling soul with new alarms;</div> - <div class="verse indent2">Like Boreas from his Thracian plains,</div> - -<span class="pagenum">[Pg 1207]</span> - - <div class="verse">Clothed in fierce lightnings, in my bosom reigns,</div> - <div class="verse indent2">And rages still, the madd'ning power—</div> - <div class="verse">His parching flames my wither'd heart devour;</div> - <div class="verse indent2">Wild Phrensy comes my senses o'er,</div> - <div class="verse">Sweet Peace is fled, and Reason rules no more. -—<span class="smcap">Bland.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Chæremon.</span> (Book xiii. § 87, p. 970.)</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">One to the silver lustre of the moon,</div> - <div class="verse">In graceful, careless, attitude reclined,</div> - <div class="verse">Display'd her snowy bosom, full unzoned</div> - <div class="verse">In all its naked loveliness: another</div> - <div class="verse">Led up the sprightly dance; and as she moved,</div> - <div class="verse">Her loose robes gently floating, the light breeze</div> - <div class="verse">Lifted her vest, and to the enraptured eye</div> - <div class="verse">Uncover'd her left breast. Gods! what a sight!</div> - <div class="verse">What heavenly whiteness! breathing and alive,</div> - <div class="verse">A swelling picture!—This from eyelids dark</div> - <div class="verse">Beam'd forth a ray of such celestial light,</div> - <div class="verse">As dazzled whilst it charm'd. A fourth appear'd,</div> - <div class="verse">Her beauties half uncover'd, and display'd</div> - <div class="verse">Her delicate arm, and taper fingers, small,</div> - <div class="verse">And round, and white as polish'd ivory.</div> - <div class="verse">Another yet, with garment loosely thrown</div> - <div class="verse">Across her neck and shoulders; as she moved,</div> - <div class="verse">The am'rous zephyrs drew aside her robe,</div> - <div class="verse">Exposed her pliant limbs, full, round, and fair,</div> - <div class="verse">Such as the Paphian Goddess might have own'd.</div> - <div class="verse">Love smiled at my surprise, shook his light wings,</div> - <div class="verse">And mark'd me for his victim.—Others threw</div> - <div class="verse">Their careless limbs upon the bank bedeck'd</div> - <div class="verse">With odoriferous herbs, and blossoms rare,</div> - <div class="verse">Such as the earth produced from Helen's tears,</div> - <div class="verse">The violet with dark leaves, the crocus too,</div> - <div class="verse">That gave a warm tint to their flowing robes,</div> - <div class="verse">And marjoram sweet of Persia rear'd its head</div> - <div class="verse">To deck the verdant spot.— -<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1208]</span></p> - -<p><i>The same.</i></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">There one reclined apart I saw, within the moon's pale light,</div> - <div class="verse">With bosom through her parted robe appearing snowy white:</div> - <div class="verse">Another danced, and floating free her garments in the breeze,</div> - <div class="verse">She seem'd as buoyant as the wave that leaps o'er summer seas;</div> - <div class="verse">While dusky shadows all around shrunk backward from the place,</div> - <div class="verse">Chased by the beaming splendour shed like sunshine from her face.</div> - <div class="verse">Beside this living picture stood a maiden passing fair,</div> - <div class="verse">With soft round arms exposed: a fourth, with free and graceful air,</div> - <div class="verse">Like Dian when the bounding hart she tracks through morning dew,</div> - <div class="verse">Bared through the opening of her robes her lovely limbs to view.</div> - <div class="verse">And oh! the image of her charms, as clouds in heaven above,</div> - <div class="verse">Mirror'd by streams, left on my soul the stamp of hopeless love.</div> - <div class="verse">And slumbering near them others lay, on beds of sweetest flowers,</div> - <div class="verse">The dusky-petal'd violet, the rose of Paphian bowers,</div> - <div class="verse">The inula and saffron flower, which on their garments cast</div> - <div class="verse">And veils, such hues as deck the sky when day is ebbing fast;</div> - <div class="verse">While far and near tall marjoram bedeck'd the fairy ground,</div> - <div class="verse">Loading with sweets the vagrant winds that frolick'd all around. -—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Semos.</span> (Book xiv. § 2, p. 979.)</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Poor mortal unmerry, who seekest to know</div> - <div class="verse">What will bid thy brow soften, thy quips and cranks flow,</div> - <div class="verse">To the house of the mother I bid thee repair—</div> - <div class="verse">Thou wilt find, if she's pleased, what thy heart covets there. -—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="pagenum">[Pg 1209]</span></p> - -<p><span class="smcap">Melanippides.</span> (Book xiv. § 7, p. 984.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent16">But Athené flung away</div> - <div class="verse">From her pure hand those noxious instruments</div> - <div class="verse indent2">It late had touch'd, and thus did say—</div> - <div class="verse">"Hence, ye banes of beauty, hence;</div> - <div class="verse indent2">What? shall I my charms disgrace</div> - <div class="verse indent2">By making such an odious face?" -—<span class="smcap">Bland.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Pratinas.</span> (Book xiv. § 8, p. 985.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">What means this tumult? Why this rage?</div> - <div class="verse">What thunder shakes th' Athenian stage?</div> - <div class="verse">'Tis frantic Bromius bids me sing,</div> - <div class="verse">He tunes the pipe, he smites the string;</div> - <div class="verse">The Dryads with their chief accord,</div> - <div class="verse">Submit, and hail the drama's lord.</div> - <div class="verse">Be still! and let distraction cease,</div> - <div class="verse">Nor thus profane the Muse's peace;</div> - <div class="verse">By sacred fiat I preside,</div> - <div class="verse">The minstrel's master and his guide;</div> - <div class="verse">He, whilst the chorus strains proceed,</div> - <div class="verse">Shall follow with responsive reed;</div> - <div class="verse">To measured notes whilst they advance,</div> - <div class="verse">He in wild maze shall lead the dance.</div> - <div class="verse">So generals in the front appear,</div> - <div class="verse">Whilst music echoes from the rear.</div> - <div class="verse">Now silence each discordant sound!</div> - <div class="verse">For see, with ivy chaplet crown'd,</div> - <div class="verse">Bacchus appears! He speaks in me—</div> - <div class="verse">Hear, and obey the god's decree!—<span class="smcap">Cumberland.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent2">What revel-rout is this? What noise is here?</div> - <div class="verse indent3">What barb'rous discord strikes my ear?</div> - <div class="verse indent3">What jarring sounds are these, that rage</div> - <div class="verse indent3">Unholy on the Bacchic stage?</div> - <div class="verse indent3">'Tis mine to sing in Bromius' praise—</div> - <div class="verse">'Tis mine to laud the god in dithyrambic lays—</div> - -<span class="pagenum">[Pg 1210]</span> - - <div class="verse indent6">As o'er the mountain's height,</div> - <div class="verse indent8">The woodland Nymphs among,</div> - <div class="verse indent6">I wing my rapid flight,</div> - <div class="verse indent8">And tune my varied song,</div> - <div class="verse indent2">Sweet as the melody of swans,—that lave</div> - <div class="verse indent2">Their rustling pennons in the silver wave.</div> - <div class="verse">Of the harmonious lay the Muse is sovereign still:</div> - <div class="verse indent2">Then let the minstrel follow, if he will—</div> - <div class="verse indent2">But not precede: whose stricter care should be,</div> - <div class="verse indent6">And more appropriate aim,</div> - <div class="verse indent6">To fan the lawless flame</div> - <div class="verse indent4">Of fiery youths, and lead them on</div> - <div class="verse indent4">To deeds of drunkenness alone,</div> - <div class="verse indent4">The minister of revelry—</div> - <div class="verse indent4">When doors, with many a sturdy stroke,</div> - <div class="verse indent4">Fly from their bolts, to shivers broke,</div> - <div class="verse indent2">And captive beauty yields, but is not won.</div> - <div class="verse indent2">Down with the Phrygian pipe's discordant sound!</div> - <div class="verse indent2">Crackle, ye flames! and burn the monster foul</div> - <div class="verse indent2">To very ashes—in whose notes are found</div> - <div class="verse">Nought but what's harsh and flat,—no music for the soul,—</div> - <div class="verse indent2">The work of some vile handicraft. To thee,</div> - <div class="verse indent2">Great Dithyrambus! ivy-tressèd king!</div> - <div class="verse indent2">I stretch my hand—'tis here—and rapidly</div> - <div class="verse indent4">My feet in airy mazes fling.</div> - <div class="verse">Listen my Doric lay; to thee, to thee I sing. -—<span class="smcap">J. Bailey.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Alexis.</span> (Book xiv. § 15, p. 991.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent10">Now if a native</div> - <div class="verse">Doctor prescribe, "Give him a porringer</div> - <div class="verse">Of ptisan in the morning," we despise him.</div> - <div class="verse">But in some <i>brogue</i> disguised 'tis admirable.</div> - <div class="verse">Thus he who speaks of <i>Beet</i> is slighted, while</div> - <div class="verse">We prick our ears if he but mention <i>Bate</i>,</div> - <div class="verse">As if <i>Bate</i> knew some virtue not in <i>Beet</i>. -—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1211]</span></p> - -<hr class=" r15" /> - -<p><span class="smcap">Semos.</span> (Book xiv. § 16, p. 992.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Make way there, a wide space</div> - <div class="verse">Yield to the god;</div> - <div class="verse">For Dionysos has a mind to walk</div> - <div class="verse">Bolt upright through your midst. -—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Semos.</span> (Book xiv. § 16, p. 992.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Bacchus, to thee our muse belongs,</div> - <div class="verse indent2">Of simple chant, and varied lays;</div> - <div class="verse">Nor fit for virgin ears our songs,</div> - <div class="verse indent2">Nor handed down from ancient days:</div> - <div class="verse">Fresh flows the strain we pour to thee,</div> - <div class="verse">Patron of joy and minstrelsy! -—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Alcæus.</span> (Book xiv. § 23, p. 1000.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Glitters with brass my mansion wide;</div> - <div class="verse">The roof is deck'd on every side</div> - <div class="verse indent8">In martial pride,</div> - <div class="verse">With helmets ranged in order bright</div> - <div class="verse">And plumes of horse-hair nodding white,</div> - <div class="verse indent8">A gallant sight—</div> - <div class="verse">—Fit ornament for warrior's brow—</div> - <div class="verse">And round the walk, in goodly row,</div> - <div class="verse indent8">Refulgent glow</div> - <div class="verse">Stout greaves of brass like burnish'd gold,</div> - <div class="verse">And corslets there, in many a fold</div> - <div class="verse indent8">Of linen roll'd;</div> - <div class="verse">And shields that in the battle fray</div> - <div class="verse">The routed losers of the day</div> - <div class="verse indent8">Have cast away;</div> - <div class="verse">Eubœan falchions too are seen,</div> - <div class="verse">With rich embroider'd belts between</div> - <div class="verse indent8">Of dazzing sheen:</div> - <div class="verse">And gaudy surcoats piled around,</div> - <div class="verse">The spoils of chiefs in war renown'd,</div> - <div class="verse indent8">May there be found.</div> - <div class="verse">These, and all else that here you see,</div> - <div class="verse">Are fruits of glorious victory</div> - <div class="verse"><span style="margin-left: 4em;">Achieved by me.</span> -—<span class="smcap">Bland.</span></div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1212]</span></p> - -<p>(Book xiv. § 27, p. 1004.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Where is my lovely parsley, say?</div> - <div class="verse">My violets, roses, where are they?</div> - <div class="verse">My parsley, roses, violets fair,</div> - <div class="verse">Where are my flowers? Tell me where. -—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Philetærus.</span> (Book xiv. § 34, p. 1011.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">O Zeus! how glorious 'tis to die while piercing flutes are near,</div> - <div class="verse">Pouring their stirring melodies into the faltering ear;</div> - <div class="verse">On these alone doth Eros smile, within whose realms of night,</div> - <div class="verse">Where vulgar ghosts in shivering bands, all strangers to delight,</div> - <div class="verse">In leaky tub from Styx's flood the icy waters bear,</div> - <div class="verse">Condemn'd, for woman's lovely voice, its moaning sounds to hear. -—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Athenion.</span> (Book xiv. § 80, p. 1056.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> What! know you not that cookery has much</div> - <div class="verse indent-3">Contributed to piety? attend,</div> - <div class="verse indent-3">And I will tell you how. This art at first</div> - <div class="verse indent-3">Made the fierce cannibal a man; impress'd</div> - <div class="verse indent-3">Upon his rugged nature the desire</div> - <div class="verse indent-3">Of better food than his own flesh; prescribed</div> - <div class="verse indent-3">Order and rule in all his actions; gave him</div> - <div class="verse indent-3">That polish and respect for social life</div> - <div class="verse indent-3">Which now makes up his sum of happiness.</div> - <div class="verse indent-4"><i>B.</i> Say by what means.</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 7.5em;"> Attend and you shall hear.</span></div> - <div class="verse indent-3">Time was that men, like rude and savage beasts,</div> - <div class="verse indent-3">Prey'd on each other. From such bloody feasts</div> - <div class="verse indent-3">A flood of evils burst upon the world;</div> - <div class="verse indent-3">Till one arose, much wiser than the rest,</div> - <div class="verse indent-3">And chose a tender victim from his flock</div> - <div class="verse indent-3">For sacrifice; roasting the flesh, he found</div> - <div class="verse indent-3">The savoury morsel good, and better far</div> - <div class="verse indent-3">Than human carcass, from which time roast meat</div> - -<span class="pagenum">[Pg 1213]</span> - - <div class="verse indent-3">Became the general food, approved by all.</div> - <div class="verse indent-3">In order to create variety</div> - <div class="verse indent-3">Of the same dish, the art of cookery</div> - <div class="verse indent-3">Began t' invent new modes of dressing it.</div> - <div class="verse indent-3">In off'rings to the gods we still preserve</div> - <div class="verse indent-3">The ancient custom, and abstain from salt;</div> - <div class="verse indent-3">For in those early days salt was not used,</div> - <div class="verse indent-3">Though now we have it in abundance; still,</div> - <div class="verse indent-3">In solemn sacrifices, we conform</div> - <div class="verse indent-3">To usage of old times: in private meals</div> - <div class="verse indent-3">He who can season best is the best cook,</div> - <div class="verse indent-3">And the desire of savoury meat inspires</div> - <div class="verse indent-3">The invention of new sauces, which conduce</div> - <div class="verse indent-3">To bring the art of cookery to perfection.</div> - <div class="verse indent-4"><i>B.</i> You are, indeed, a new Palæphatus.</div> - <div class="verse indent-4"><i>A.</i> Use gave experience, and experience skill.</div> - <div class="verse indent-3">As cooks acquired more knowledge, they prepared</div> - <div class="verse indent-3">The delicate tripe, with nice ingredients mix'd,</div> - <div class="verse indent-3">To give it a new relish; follow'd soon</div> - <div class="verse indent-3">The tender kid, sew'd up between two covers,</div> - <div class="verse indent-3">Stew'd delicately down, and smoking hot,</div> - <div class="verse indent-3">That melted in the mouth; the savoury hash</div> - <div class="verse indent-3">Came next, and that disguised with so much art,</div> - <div class="verse indent-3">And season'd with fresh herbs, and pungent sauce,</div> - <div class="verse indent-3">That you would think it most delicious fish.</div> - <div class="verse indent-3">Then salted meats, with store of vegetables,</div> - <div class="verse indent-3">And fragrant honey, till the pamper'd taste,</div> - <div class="verse indent-3">High fed with luscious dainties, grew too nice</div> - <div class="verse indent-3">To feed on human garbage, and mankind</div> - <div class="verse indent-3">Began to feel the joys of social life;</div> - <div class="verse indent-3">The scatter'd tribes unite; towns soon were built</div> - <div class="verse indent-3">And peopled with industrious citizens.</div> - <div class="verse indent-3">These and a thousand other benefits</div> - <div class="verse indent-3">Were the result of cookery alone.</div> - <div class="verse indent-4"><i>B.</i> Oh, rare! where will this end?</div> - <div class="verse indent-4"><i>A.</i><span style="margin-left: 11.5em"> To us you owe</span></div> - <div class="verse indent-3">The costly sacrifice, we slay the victims,</div> - <div class="verse indent-3">We pour the free libations, and to us</div> - <div class="verse indent-3">The gods themselves lend a propitious ear,</div> - <div class="verse indent-3">And for our special merits scatter blessings</div> - <div class="verse indent-3">On all the human race; because from us</div> - <div class="verse indent-3">And from our art, mankind were first induced</div> - -<span class="pagenum">[Pg 1214]</span> - - <div class="verse indent-3">To live the life of reason, and the gods</div> - <div class="verse indent-3">Received due honour.</div> - <div class="verse indent-4"><i>B.</i> <span style="margin-left: 8.5em;">Prithee rest awhile,</span></div> - <div class="verse indent-3">And leave religion out. -—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">The art of cookery drew us gently forth</div> - <div class="verse">From that ferocious life, when void of faith</div> - <div class="verse">The Anthropophaginian ate his brother!</div> - <div class="verse">To cookery we owe well-order'd states,</div> - <div class="verse">Assembling men in dear society.</div> - <div class="verse">Wild was the earth, man feasting upon man,</div> - <div class="verse">When one of nobler sense and milder heart</div> - <div class="verse">First sacrificed an animal; the flesh</div> - <div class="verse">Was sweet; and man then ceased to feed on man!</div> - <div class="verse">And something of the rudeness of those times</div> - <div class="verse">The priest commemorates; for to this day</div> - <div class="verse">He roasts the victim's entrails without salt.</div> - <div class="verse">In those dark times, beneath the earth lay hid</div> - <div class="verse">The precious salt, that gold of cookery!</div> - <div class="verse">But when its particles the palate thrill'd,</div> - <div class="verse">The source of seasonings, charm of cookery! came.</div> - <div class="verse">They served a paunch with rich ingredients stored;</div> - <div class="verse">And tender kid, within two covering plates,</div> - <div class="verse">Warm melted in the mouth. So art improved!</div> - <div class="verse">At length a miracle not yet perform'd,</div> - <div class="verse">They minced the meat, which roll'd in herbage soft,</div> - <div class="verse">Nor meat nor herbage seem'd, but to the eye,</div> - <div class="verse">And to the taste, the counterfeited dish</div> - <div class="verse">Mimick'd some curious fish; invention rare!</div> - <div class="verse">Then every dish was season'd more and more,</div> - <div class="verse">Salted, or sour, or sweet, and mingled oft</div> - <div class="verse">Oatmeal and honey. To enjoy the meal</div> - <div class="verse">Men congregated in the populous towns,</div> - <div class="verse">And cities flourish'd, which we cooks adorn'd</div> - <div class="verse">With all the pleasures of domestic life.—<span class="smcap">D'Israeli.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>Cook.</i> Do you not know that cookery has brought</div> - -<span class="pagenum">[Pg 1215]</span> - - <div class="verse indent-3">More aids to piety than aught besides?</div> - <div class="verse indent-4"><i>Slave.</i> What? is the matter thus?</div> - <div class="verse indent-4"><i>Cook.</i><span style="margin-left: 10em;"> Yes, you Barbarian!</span></div> - <div class="verse indent-3">It freed us from a beast-like, faithless life,</div> - <div class="verse indent-3">And hateful cannibalism, and introduced us</div> - <div class="verse indent-3">To order, and enclosed us in the world</div> - <div class="verse indent-3">Where we now live.</div> - <div class="verse indent-4"><i>Slave.</i><span style="margin-left: 6em;"> How?</span></div> - <div class="verse indent-4"><i>Cook.</i><span style="margin-left: 8em;"> Listen, and I'll tell you.</span></div> - <div class="verse indent-3">When cannibalism and many other crimes</div> - <div class="verse indent-3">Were rife, a certain man, who was no fool,</div> - <div class="verse indent-3">Slaughter'd a victim and then roasted it.</div> - <div class="verse indent-3">So, when they found its flesh nicer than man's flesh,</div> - <div class="verse indent-3">They did not eat each other any longer,</div> - <div class="verse indent-3">But sacrificed their beasts and roasted them.</div> - <div class="verse indent-3">And when they once had tasted of this pleasure,</div> - <div class="verse indent-3">And a beginning had been made, they carried</div> - <div class="verse indent-3">To greater heights the art of cookery.</div> - <div class="verse indent-3">Hence, from remembrance of the past, men roast</div> - <div class="verse indent-3">E'en to the present day the gods' meat-offerings</div> - <div class="verse indent-3">Without employing salt; for in olden times</div> - <div class="verse indent-3">It had not yet been used for such a purpose;</div> - <div class="verse indent-3">So when their taste changed afterwards, they ate</div> - <div class="verse indent-3">Salt also with their meat, still strictly keeping</div> - <div class="verse indent-3">Their fathers' custom in the rites prescribed them.</div> - <div class="verse indent-3">All which new ingenuity, and raising</div> - <div class="verse indent-3">To greater heights the art of cookery,</div> - <div class="verse indent-3">By means of sauces, has alone become</div> - <div class="verse indent-3">The cause of safety unto all of us.</div> - <div class="verse indent-4"><i>Slave.</i> This fellow is a fresh Palæphatus!</div> - <div class="verse indent-4"><i>Cook.</i> Then, after this, as time was now advancing,</div> - <div class="verse indent-3">One person introduced a season'd haggis;</div> - <div class="verse indent-3">Another stew'd a kid right exquisitely,</div> - <div class="verse indent-3">Or made some mince-meat, or slipp'd in a fish</div> - <div class="verse indent-3">Disguised so quaintly that no eye observed it,</div> - <div class="verse indent-3">Or greens, or pickled fish, or wheat, or honey.</div> - <div class="verse indent-3">When through the pleasures that I'm now explaining,</div> - <div class="verse indent-3">Each man was far removed from ever wishing</div> - <div class="verse indent-3">To eat a portion of a human corpse;</div> - <div class="verse indent-3">They all agreed to live with one another—</div> - <div class="verse indent-3">A populace collected—towns were built—</div> - -<span class="pagenum">[Pg 1216]</span> - - <div class="verse indent-3">All through the cooking art, as I have shown.</div> - <div class="verse indent-4"><i>Slave.</i> Good-bye; you fit your master to a wrinkle.</div> - <div class="verse indent-4"><i>Cook.</i> It is we cooks who clip the victim's hair,</div> - <div class="verse indent-3">And sacrifice, and offer up libations,</div> - <div class="verse indent-3">Because the gods attend to us especially,</div> - <div class="verse indent-3">As it was we who made these great discoveries,</div> - <div class="verse indent-3">Which tend especially towards holy living.</div> - <div class="verse indent-4"><i>Slave.</i> Pray leave off talking about piety!</div> - <div class="verse indent-4"><i>Cook.</i> I beg your pardon. Come and take a snack</div> - <div class="verse indent-3">Along with me, and get the things prepared.—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Cratinus.</span> (Book xiv. § 81, p. 1057.)</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">On the light wring of Zephyr that thitherward blows,</div> - <div class="verse">What a dainty perfume has invaded my nose;</div> - <div class="verse">And sure in yon copse, if we carefully look,</div> - <div class="verse">Dwells a dealer in scents, or Sicilian cook!—W. J. B.</div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Bato.</span> (Book xiv. § 81, p. 1058.)</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent16">Good, good, Sibynna!</div> - <div class="verse">Ours is no art for sluggards to acquire,</div> - <div class="verse">Nor should the hour of deepest midnight see</div> - <div class="verse">Us and our volumes parted:—still our lamp</div> - <div class="verse">Upon its oil is feeding, and the page</div> - <div class="verse">Of ancient lore before us:—What, what hath</div> - <div class="verse">The Sicyonian deduced?—What school-points</div> - <div class="verse">Have we from him of Chios? sagest Actides</div> - <div class="verse">And Zopyrinus, what are their traditions?—</div> - <div class="verse">Thus grapple we with mighty tomes of wisdom,</div> - <div class="verse">Sifting and weighing and digesting all.—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Amphis.</span> (Book xv. § 42, p. 1103.)</p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>A.</i> Milesian hangings line your walls, you scent</div> - <div class="verse indent-3">Your limbs with sweetest perfume, royal myndax</div> - <div class="verse indent-3">Piled on the burning censer fills the air</div> - <div class="verse indent-3">With costly fragrance.</div> - <div class="verse indent-4"><i>B.</i> Mark you that, my friend!</div> - <div class="verse indent-3">Knew you before of such a fumigation?—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="pagenum">[Pg 1217]</span></p> - -<p><span class="smcap">Alexis.</span> (Book xv. § 44, p. 1105.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent26">Nor fell</div> - <div class="verse">His perfumes from a box of alabaster;</div> - <div class="verse">That were too trite a fancy, and had savour'd</div> - <div class="verse">O' the elder time—but ever and anon</div> - <div class="verse">He slipp'd four doves, whose wings were saturate</div> - <div class="verse">With scents, all different in kind—each bird</div> - <div class="verse">Bearing its own appropriate sweets:—these doves,</div> - <div class="verse">Wheeling in circles round, let fall upon us</div> - <div class="verse">A shower of sweet perfumery, drenching, bathing</div> - <div class="verse">Both clothes and furniture—and lordlings all—</div> - <div class="verse">I deprecate your envy, when I add,</div> - <div class="verse">That on myself fell floods of violet odours -.—<span class="smcap">Mitchell.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Simonides.</span> (Book xv. § 50, p. 1110.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Oh! Health, it is the choicest boon Heaven can send us,</div> - <div class="verse">And Beauty's arms, bright and keen, deck and defend us;</div> - <div class="verse">Next follows honest Wealth—riches abounding—</div> - <div class="verse">And Youth's pleasant holidays—friendship surrounding. -—<span class="smcap">D. K. Sandford.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p>(Book xv. § 50, p. 1110.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">With his claw the snake surprising,</div> - <div class="verse">Thus the crab kept moralizing:—</div> - <div class="verse">"Out on sidelong turns and graces,</div> - <div class="verse">Straight's the word for honest paces!" -—<span class="smcap">D. K. Sandford.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Callistratus.</span> (Book xv. § 50, p. 1111.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Wreathed with myrtles be my glaive.</div> - <div class="verse">Like the falchion of the brave,</div> - <div class="verse">Death to Athens' lord that gave.</div> - <div class="verse indent2">Death to tyranny!</div> - <div class="verse">Yes! let myrtle wreaths be round</div> - <div class="verse">Such as then the falchion bound,</div> - <div class="verse">When with deeds the feast was crown'd</div> - <div class="verse indent2">Done for liberty!</div> - -<span class="pagenum">[Pg 1218]</span> - - <div class="verse">Voiced by Fame eternally,</div> - <div class="verse">Noble pair! your names shall be,</div> - <div class="verse">For the stroke that made us free,</div> - <div class="verse indent2">When the tyrant fell.</div> - <div class="verse">Death, Harmodius! came not near thee,</div> - <div class="verse">Isles of bliss and brightness cheer thee,</div> - <div class="verse">There heroic breasts revere thee,</div> - <div class="verse indent2">There the mighty dwell! -—<span class="smcap">D. K. Sandford.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">With myrtle-wreathed I'll wear my sword,</div> - <div class="verse">As when ye slew the tyrant lord,</div> - <div class="verse">And made Athenian freedom brighten;</div> - <div class="verse">Harmodius and Aristogiton!</div> -<div class="topspace1"></div> - <div class="verse">Thou art not dead—it is confess'd—</div> - <div class="verse">But haunt'st the Islands of the Blest,—</div> - <div class="verse">Beloved Harmodius!—where Pelides,</div> - <div class="verse">The swift-heel'd, dwells, and brave Tydides.</div> -<div class="topspace1"></div> - <div class="verse">With myrtle-wreathed I'll wear my sword,</div> - <div class="verse">As when ye slew the tyrant lord</div> - <div class="verse">Hipparchus, Pallas' festal night on;</div> - <div class="verse">Harmodius and Aristogiton!</div> -<div class="topspace1"></div> - <div class="verse">Because ye slew the tyrant, and</div> - <div class="verse">Gave Athens freedom, through the land</div> - <div class="verse">Your flashing fame shall ever lighten;</div> - <div class="verse">Harmodius and Aristogiton! -—<span class="smcap">Walsh.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">I'll wreathe my sword in myrtle-bough,</div> - <div class="verse">The sword that laid the tyrant low,</div> - <div class="verse">When patriots, burning to be free,</div> - <div class="verse">To Athens gave equality.</div> -<div class="topspace1"></div> - <div class="verse">Harmodius, hail! though 'reft of breath,</div> - <div class="verse">Thou ne'er shalt feel the stroke of death;</div> - <div class="verse">The heroes' happy isles shall be</div> - <div class="verse">The bright abode allotted thee.</div> - -<div class="topspace1"></div> - -<span class="pagenum">[Pg 1219]</span> - - <div class="verse">I'll wreathe my sword in myrtle-bough,</div> - <div class="verse">The sword that laid Hipparchus low,</div> - <div class="verse">When at Athena's adverse fane</div> - <div class="verse">He knelt, and never rose again.</div> -<div class="topspace1"></div> - <div class="verse">While Freedom's name is understood,</div> - <div class="verse">You shall delight the wise and good;</div> - <div class="verse">You dared to set your country free,</div> - <div class="verse">And gave her laws equality. -—<span class="smcap">Bland.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">In myrtle my sword will I wreathe,</div> - <div class="verse indent2">Like our patriots the noble and brave,</div> - <div class="verse">Who devoted the tyrant to death,</div> - <div class="verse indent2">And to Athens equality gave.</div> -<div class="topspace1"></div> - <div class="verse">Loved Harmodius, thou never shalt die!</div> - <div class="verse indent2">The poets exultingly tell</div> - <div class="verse">That thine is the fulness of joy</div> - <div class="verse indent2">Where Achilles and Diomed dwell.</div> -<div class="topspace1"></div> - <div class="verse">In myrtle my sword will I wreathe,</div> - <div class="verse indent2">Like our patriots the noble and brave,</div> - <div class="verse">Who devoted Hipparchus to death,</div> - <div class="verse indent2">And buried his pride in the grave.</div> -<div class="topspace1"></div> - <div class="verse">At the altar the tyrant they seized,</div> - <div class="verse indent2">While Athena he vainly implored.</div> - <div class="verse">And the Goddess of Wisdom was pleased</div> - <div class="verse indent2">With the victim of Liberty's sword.</div> -<div class="topspace1"></div> - <div class="verse">May your bliss be immortal on high.</div> - <div class="verse indent2">Among men as your glory shall be!</div> - <div class="verse">Ye doom'd the usurper to die,</div> - <div class="verse indent2">And bade our dear country be free. -—<span>D.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">In myrtles veil'd will I the falchion wear;</div> - <div class="verse indent6">For thus the patriot sword</div> - <div class="verse">Harmodius and Aristogeiton bare,</div> - <div class="verse indent6">When they the tyrant's bosom gored;</div> - <div class="verse indent2">And bade the men of Athens be</div> - <div class="verse indent2">Regenerate in equality.</div> - -<div class="topspace1"></div> - -<span class="pagenum">[Pg 1220]</span> - - <div class="verse indent4">Oh, beloved Harmodius! never</div> - <div class="verse indent2">Shall death be thine, who liv'st for ever!</div> - <div class="verse indent2">Thy shade, as men have told, inherits</div> - <div class="verse indent2">The islands of the blessed spirits;</div> - <div class="verse">Where deathless live the glorious dead;</div> - <div class="verse indent4">Achilles fleet of foot, and Diomed.</div> -<div class="topspace1"></div> - <div class="verse">In myrtles veil'd will I the falchion wear;</div> - <div class="verse indent6">For thus the patriot sword</div> - <div class="verse">Harmodius and Aristogeiton bare,</div> - <div class="verse indent6">When they the tyrant's bosom gored</div> - <div class="verse indent4">When, in Minerva's festal rite,</div> - <div class="verse indent4">They closed Hipparchus' eyes in night.</div> -<div class="topspace1"></div> - <div class="verse">Harmodius' praise, Aristogeiton's name,</div> - <div class="verse">Shall bloom on earth with undecaying fame;</div> - <div class="verse indent4">Who, with the myrtle-wreathed sword,</div> - <div class="verse indent6">The tyrant's bosom gored;</div> - <div class="verse indent4">And bade the men of Athens be</div> - <div class="verse indent4">Regenerate in equality. -—<span class="smcap">Elton.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Hybrias.</span> (Book xv. § 50, p. 1112.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">My wealth is here—the sword, the spear, the breast-defending shield;</div> - <div class="verse">With this I plough, with this I sow, with this I reap the field;</div> - <div class="verse">With this I tread the luscious grape, and drink the blood-red wine;</div> - <div class="verse">And slaves around in order wait, and all are counted mine!</div> - <div class="verse">But he that will not rear the lance upon the battle-field,</div> - <div class="verse">Nor sway the sword, nor stand behind the breast-defending shield,</div> - <div class="verse">On lowly knee must worship me, with servile kiss adored,</div> - <div class="verse">And peal the cry of homage high, and hail me mighty Lord! -—<span class="smcap">D. K. Sandford.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">My riches are the arms I wield,</div> - <div class="verse">The spear, the sword, the shaggy shield,</div> - <div class="verse">My bulwark in the battle-field:</div> - <div class="verse">With this I plough the furrow'd soil,</div> - -<span class="pagenum">[Pg 1221]</span> - - <div class="verse">With this I share the reaper's toil,</div> - <div class="verse">With this I press the generous juice</div> - <div class="verse">That rich and sunny vines produce;</div> - <div class="verse">With these, of rule and high command</div> - <div class="verse">I bear the mandate in my hand;</div> - <div class="verse">For while the slave and coward fear</div> - <div class="verse">To wield the buckler, sword, and spear,</div> - <div class="verse">They bend the supplicating knee,</div> - <div class="verse">And own my just supremacy. -—<span class="smcap">Merivale.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Great riches have I in my spear and sword,</div> - <div class="verse">And hairy shield, like a rampart thrown</div> - <div class="verse">Before me in war; for by these I am lord</div> - <div class="verse">Of the fields where the golden harvests are grown;</div> - <div class="verse">And by these I press forth the red red wine,</div> - <div class="verse">While the Mnotæ around salute me king;</div> - <div class="verse">Approaching, trembling, these knees of mine,</div> - <div class="verse">With the dread which the spear and the falchion bring. -—<span class="smcap">J. A. St. John.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Aristotle.</span> (Book xv. § 51, p. 1113.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">O sought with toil and mortal strife</div> - <div class="verse indent2">By those of human birth,</div> - <div class="verse">Virtue, thou noblest end of life,</div> - <div class="verse indent2">Thou goodliest gain on earth!</div> - <div class="verse">Thee, Maid, to win, our youth would bear,</div> - <div class="verse">Unwearied, fiery pains; and dare</div> - <div class="verse indent2">Death for thy beauty's worth;</div> - <div class="verse">So bright thy proffer'd honours shine,</div> - <div class="verse">Like clusters of a fruit divine,</div> - <div class="verse">Sweeter than slumber's boasted joys,</div> - <div class="verse indent2">And more desired than gold,</div> - <div class="verse">Dearer than nature's dearest ties:—</div> - <div class="verse indent2">For thee those heroes old,</div> - <div class="verse">Herculean son of highest Jove,</div> - <div class="verse">And the twin-birth of Leda, strove</div> - <div class="verse indent2">By perils manifold:</div> - <div class="verse">Pelides' son with like desire,</div> - -<span class="pagenum">[Pg 1222]</span> - - <div class="verse">And Ajax, sought the Stygian fire.</div> - <div class="verse">The bard shall crown with lasting bay,</div> - <div class="verse indent2">And age immortal make</div> - <div class="verse">Atarna's sovereign, 'reft of day</div> - <div class="verse indent2">For thy dear beauty's sake:</div> - <div class="verse">Him therefore the recording Nine</div> - <div class="verse">In songs extol to heights divine,</div> - <div class="verse indent2">And every chord awake;</div> - <div class="verse">Promoting still, with reverence due,</div> - <div class="verse">The meed of friendship, tried and true. -—<span class="smcap">Bland.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Oh! danger-seeking Glory, through the span</div> - <div class="verse">Of life the best and highest aim of man:</div> - <div class="verse">Say, have not Greeks, to win thy love, in fight</div> - <div class="verse">Braved hottest perils, found in death delight?</div> - <div class="verse">E'en Leda's twins, when felt thy dart than death</div> - <div class="verse">Keener, than gold more potent, than the breath</div> - <div class="verse">Of balmy sleep more grateful, with hearts fix'd</div> - <div class="verse">By glory's charms, undaunted and untired</div> - <div class="verse">To honour march'd? Nor with less eager pace</div> - <div class="verse">Alcides battled on in glory's race;</div> - <div class="verse">For love of thee Achilles sought his doom;</div> - <div class="verse">For love of thee, 'round Ajax came the gloom</div> - <div class="verse">Of madness and of death; for thee, of light</div> - <div class="verse">Th' Atarnean's eyeballs widow'd sunk in night,</div> - <div class="verse">Him, therefore, shall the muse, by poet's power,</div> - <div class="verse">Though mortal make immortal. Glory's hour</div> - <div class="verse">Flits not from such: who hand and heart have given</div> - <div class="verse">To crown, with honours due, the child of heaven. -—<span class="smcap">G. Burges.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<p><span class="smcap">Ariphron.</span> (Book xv. § 63, p. 1122.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Health! supreme of heavenly powers,</div> - <div class="verse indent2">Let my verse our fortunes tell—</div> - <div class="verse">Mine with thee to spend the hours,</div> - <div class="verse indent2">Thine with me in league to dwell.</div> -<div class="topspace1"></div> - <div class="verse">If bright gold be worth a prayer,</div> - <div class="verse indent2">If the pledge of love we prize,</div> - <div class="verse">If the regal crown and chair</div> - <div class="verse indent2">Match celestial destinies—</div> -<div class="topspace1"></div> -<span class="pagenum">[Pg 1223]</span> - - <div class="verse">If sweet joys and stolen treasures</div> - <div class="verse indent2">Venus' furtive nets enclose,</div> - <div class="verse">If divinely-granted pleasures</div> - <div class="verse indent2">Yield a breathing-space from woes—</div> -<div class="topspace1"></div> - <div class="verse">Thine the glory, thine the zest!</div> - <div class="verse indent2">Thine the Spring's eternal bloom!</div> - <div class="verse">Man has all, of thee possest,</div> - <div class="verse indent2">Dark, without thee, lowers his doom. -—<span class="smcap">D. K. Sandford.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Health, brightest visitant from Heaven,</div> - <div class="verse indent2">Grant me with thee to rest!</div> - <div class="verse">For the short term by nature given,</div> - <div class="verse indent2">Be thou my constant guest!</div> - <div class="verse">For all the pride that wealth bestows,</div> - <div class="verse">The pleasure that from children flows,</div> - <div class="verse">Whate'er we court in regal state</div> - <div class="verse">That makes men covet to be great;</div> - <div class="verse">Whatever sweet we hope to find</div> - <div class="verse indent2">In love's delightful snares,</div> - <div class="verse">Whatever good by Heaven assign'd,</div> - <div class="verse indent2">Whatever pause from cares,—</div> - <div class="verse">All flourish at thy smile divine;</div> - <div class="verse">The spring of loveliness is thine,</div> - <div class="verse">And every joy that warms our hearts</div> - <div class="verse">With thee approaches and departs. -—<span class="smcap">Bland.</span></div> - </div> - </div> - </div> -</div> - -<p><i>The same.</i></p> - -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse">Oh! holiest Health, all other gods excelling,</div> - <div class="verse indent2">May I be ever blest</div> - <div class="verse">With thy kind favour, and in life's poor dwelling</div> - <div class="verse">Be thou, I pray, my constant guest.</div> - <div class="verse">If aught of charm or grace to mortal lingers</div> - <div class="verse indent2">Round wealth or kingly sway,</div> - <div class="verse">Or children's happy faces in their play,</div> - <div class="verse">Or those sweet bands, which Aphrodite's fingers</div> - <div class="verse indent2">Weave round the trusting heart,</div> - <div class="verse">Or whatsoever joy or breathing-space</div> - -<span class="pagenum">[Pg 1224]</span> - - <div class="verse">Kind Heaven hath given to worn humanity—</div> - <div class="verse indent2">Thine is the charm, to thee they owe the grace.</div> - <div class="verse">Life's chaplet blossoms only where <i>thou</i> art,</div> - <div class="verse indent2">And pleasure's year attains its sunny spring;</div> - <div class="verse">And where thy smile is not, our joy is but a sigh. -—<span class="smcap">E. B. C.</span></div> - </div> - </div> - </div> -</div> - -<hr class=" r15" /> - -<h3>ADDENDA.</h3> - -<p><span class="smcap">Philemon.</span> (Book vii. § 32, p. 453.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>Cook.</i> A longing seizes me to come and tell</div> - <div class="verse">To earth and heaven, how I dress'd the dinner.</div> - <div class="verse">By Pallas, but 'tis pleasant to succeed</div> - <div class="verse">In every point! How tender was my fish!</div> - <div class="verse">How nice I served it up, not drugg'd with cheese,</div> - <div class="verse">Nor brown'd above! It look'd the same exactly,</div> - <div class="verse">When roasted, as it did when still alive.</div> - <div class="verse">So delicate and mild a fire I gave it</div> - <div class="verse">To cook it, that you'll scarcely credit me.</div> - <div class="verse">Just as a hen, when she has seized on something</div> - <div class="verse">Too large to swallow at a single mouthful,</div> - <div class="verse">Runs round and round, and holds it tight, and longs</div> - <div class="verse">To gulp it down, while others follow her;</div> - <div class="verse">So the first guest that felt my fish's flavour</div> - <div class="verse">Leapt from his couch, and fled around the room,</div> - <div class="verse">Holding the dish, while others chased a-stern.</div> - <div class="verse">One might have raised the sacred cry, as if</div> - <div class="verse">It was a miracle; for some of them</div> - <div class="verse">Snatch'd something, others nothing, others all.</div> - <div class="verse">Yet they had only given me to dress</div> - <div class="verse">Some paltry river-fish that feed on mud.</div> - <div class="verse">If I had had a sea-char, or a turbot</div> - <div class="verse">From Athens—Zeus the Saver!—or a boar-fish</div> - <div class="verse">From Argos, or from darling Sicyon</div> - <div class="verse">That fish which Neptune carries up to Heaven</div> - <div class="verse">To feast the Immortals with—the conger-eel;</div> - <div class="verse">Then all who ate it would have turn'd to gods.</div> - <div class="verse">I have discover'd the <i>elixir vitæ</i>;</div> - <div class="verse">Those who are dead already, when they've smelt</div> - <div class="verse">One of my dishes, come to life again. -—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<p><span class="pagenum">[Pg 1225]</span></p> - -<p><span class="smcap">Hegesander.</span> (Book vii. § 36, p. 455.)</p> -<div class="poetry-container"> - <div class="poetry"> - <div class="stanza"> - <div class="smaller"> - <div class="verse indent-4"><i>Pupil.</i> Good master, many men have written largely</div> - <div class="verse indent-3">On cookery; so either prove you're saying</div> - <div class="verse indent-3">Something original, or else don't tease me.</div> - <div class="verse indent-4"><i>Cook.</i> No, Syrus; think that I'm the only person</div> - <div class="verse indent-3">Who've found and know the gastronomic object.</div> - <div class="verse indent-3">I did not learn it in a brace of years,</div> - <div class="verse indent-3">Wearing the apron just by way of sport;</div> - <div class="verse indent-3">But have investigated and examined</div> - <div class="verse indent-3">The art by portions during my whole life—</div> - <div class="verse indent-3">How many kinds of greens, and sorts of sprats—</div> - <div class="verse indent-3">The manifold varieties of lentils:—</div> - <div class="verse indent-3">To sum up all—when I've officiated</div> - <div class="verse indent-3">During a funeral feast, as soon as ever</div> - <div class="verse indent-3">The company return'd from the procession,</div> - <div class="verse indent-3">All in their mourning robes, by merely lifting</div> - <div class="verse indent-3">My saucepan's lid I've made the weepers laugh,</div> - <div class="verse indent-3">Such titillations ran throughout their bodies,</div> - <div class="verse indent-3">As if it was a merry marriage-banquet.</div> - <div class="verse indent-4"><i>Pupil.</i> What? just by serving them with sprats and lentils?</div> - <div class="verse indent-4"><i>Cook.</i> Pshaw! this is play-work merely! If I get</div> - <div class="verse indent-3">All I require, and once fit up my kitchen,</div> - <div class="verse indent-3">You'll see the very thing take place again</div> - <div class="verse indent-3">That happen'd in the times of the old Sirens.</div> - <div class="verse indent-3">The smell will be so sweet, that not a man</div> - <div class="verse indent-3">Will have the power to walk right through this alley;</div> - <div class="verse indent-3">But every passer-by will stand directly</div> - <div class="verse indent-3">Close to my door, lock-jaw'd, and nail'd to it,</div> - <div class="verse indent-3">And speechless, till some friend of his run up,</div> - <div class="verse indent-3">With nose well plugg'd, and drag the wretch away.</div> - <div class="verse indent-4"><i>Pupil.</i> You're a great artist!</div> - <div class="verse indent-4"><i>Cook.</i><span style="margin-left: 8em;"> Yes, you do not know</span></div> - <div class="verse indent-3">To whom you're prating. There are very many</div> - <div class="verse indent-3">That I can spy amongst the audience there,</div> - <div class="verse indent-3">Who through my means have eat up their estates. -—<span class="smcap">Anon.</span></div> - </div> - </div> - </div> -</div> - -<hr class="r15" /> - -<div class="topspace1"></div> -<div class="footnotes"> -<blockquote> -<p class="footnote"><span class="smcap"><b>Footnotes.</b></span></p> - -<div class="footnote"> -<p><a name="Footnote_146" id="Footnote_146"></a><a href="#FNanchor_146"><span class="label">[146]</span></a> -According to some, Plato.</p> -</div> - -<div class="footnote"> -<p><a name="Footnote_147" id="Footnote_147"></a><a href="#FNanchor_147"><span class="label">[147]</span></a> -The lines are versions of parts of the long poem as found in Athenæus.</p> -</div> -</blockquote> -</div> -<div class="topspace1"></div> - -<hr class="chap" /> - -<p><span class="pagenum">[Pg 1226]</span></p> - -<h2><a name="INDEX" id="INDEX">INDEX.</a></h2> - - -<p><span class="smcap">Abates</span>, a Cilician wine, 54.</p> - -<p>Abrotonum, a courtesan, mother of Themistocles, 921.</p> - -<p>Abydenes, profligacy of the, 841.</p> - -<p>Academicians, bad character of some of the, 814.</p> - -<p>Acanthias, or thorny shark, 461.</p> - -<p>Acanthus, wine of, 50.</p> - -<p>Acatia, a kind of drinking cup, 740.</p> - -<p>Accipesius, question as to what fish intended, 462.</p> - -<p>Acesias cited, 828.</p> - -<p>Acestius cited, 828.</p> - -<p>Achæinas, a kind of loaf, 181.</p> - -<p>Achæus the Eretrian cited, 51, 104, 277, 420, 425, 435, 579, 592,<br /> - <span style="margin-left: 1em;">593, 653, 654, 673, 712, 743, 767, 796, 1025, 1066, 1100, 1102.</span></p> - -<p>Acharnus, a fish, 449.</p> - -<p>Achillean fountain, the, 71.</p> - -<p>Acorns, sea, 151.</p> - -<p>Acorns of Jupiter, 87.</p> - -<p>Acratopotes, a hero honoured in Munychia, 64.</p> - -<p>Adæus, surnamed the cock, defeated and killed by Chares, 853.</p> - -<p>Adæus of Mitylene cited, 751, 967.</p> - -<p>Adespoti, freedmen among the Lacedæmonians, 427.</p> - -<p>Admete of Argos, story of, 1072.</p> - -<p>Adonis, a kind of fish, 525.</p> - -<p>Adramyttes, king of Lydia, 826.</p> - -<p>Adrian, wine so called, 54.</p> - -<p>Æacis, a kind of drinking cup, 739.</p> - -<p>Ægimius cited, 1028.</p> - -<p>Æginetans, their numerous slaves, 428.</p> - -<p>Ælius Asclepiades cited, 1080.</p> - -<p>Æmilianus of Mauritania, the grammarian, a Deipnosophist, 2.</p> - -<p>Æolian harmony, its character, 996;<br /> - <span style="margin-left: 1em;">called afterwards Sub-Dorian, 997.</span></p> - -<p>Æolus, a kind of fish, 503.</p> - -<p>Æschines, his bad character, according to Lysias, 975;<br /> -<span style="margin-left: 1em;">cited, 349, 536, 915.</span></p> - -<p>Æschylides cited, 1040.</p> - -<p>Æschylus, invented scenic dresses, and arrayed the choruses of his<br /> -<span style="margin-left: 1em;">plays, 35;</span><br /> -<span style="margin-left: 1em;">his appeal to posterity, 548;</span><br /> - -<span class="pagenum">[Pg 1227]</span> - -<span style="margin-left: 1em;">accused of intemperance, 676;</span><br /> -<span style="margin-left: 1em;">cited, 18, 28, 62, 84, 111, 112, 120, 143, 145, 165, 265, 282, 475,</span><br /> -<span style="margin-left: 1em;">497, 547, 571, 588, 592, 620, 634, 664, 669, 706, 739, 748, 759,</span><br /> -<span style="margin-left: 1em;">764, 783, 784, 789, 797, 805, 916, 957, 958, 961, 1001, 1005,</span><br /> -<span style="margin-left: 1em;">1009, 1050, 1065, 1076, 1102, 1120.</span></p> - -<p>Æschylus the Alexandrian cited, 956.</p> - -<p>Æthlius cited, 1040, 1045.</p> - -<p>Ætolians involved in debt by extravagance, 844.</p> - -<p>Affection of various animals for man, 967.</p> - -<p>Agallis of Corcyra wrote on grammar, 23.</p> - -<p>Agatharchides cited, 46, 250, 270, 387, 395, 428, 466, 609, 844, 845,<br /> - <span style="margin-left: 1em;">862, 880, 881, 1041.</span></p> - -<p>Agatho cited, 336, 703, 931.</p> - -<p>Agathocles, a favourite of Philip, 407.</p> - -<p>Agathocles of Atracia wrote on fishing, 21.</p> - -<p>Agathocles of Babylon cited, 49, 592, 825.</p> - -<p>Agathocles of Cyzicus cited, 1039.</p> - -<p>Agathon cited, 287, 717, 846.</p> - -<p>Agelæi, a kind of loaves, 183.</p> - -<p>Agelochus cited, 87.</p> - -<p>Agen, a satyric drama, question as to its author, 83.</p> - -<p>Agias cited, 1000.</p> - -<p>Agiastos cited, 144.</p> - -<p>Agis cited, 827.</p> - -<p>Aglais, the female trumpeter, her voracity, 654.</p> - -<p>Aglaosthenes cited, 131.</p> - -<p>Agnocles the Rhodian cited, 567.</p> - -<p>Agnon the Academic cited, 961.</p> - -<p>Agron, king of the Illyrians, kills himself with drinking, 695.</p> - -<p>Alban wine, two kinds of, 43, 54.</p> - -<p>Alcæus the Mitylenean, fond of drinking, 679;<br /> - <span style="margin-left: 1em;">cited, 37, 63, 123, 178, 182, 497, 584, 628, 630, 644, 669, 670,</span><br /> - <span style="margin-left: 1em;">678, 679, (poetic version, 1180,) 726, 767, 1000, (1211,) 1076</span>,<br /> - <span style="margin-left: 1em;">1083, 1098, 1104, 1108.</span></p> - -<p>Alcetas the Macedonian, a great drinker, 689. - -<span class="pagenum">[Pg 1228]</span></p> - -<p>Alcibiades, character of, 855;<br /> - <span style="margin-left: 1em;">his triumphant return to Athens, 856;</span><br /> - <span style="margin-left: 1em;">attached to courtesans, 916;</span><br /> - <span style="margin-left: 1em;">his death, 917.</span></p> - -<p>Alcidamas cited, 945.</p> - -<p>Alcides of Alexandria, a Deipnosophist, 3.</p> - -<p>Alcimus cited, 506, 696, 830.</p> - -<p>Alciphron cited, 52.</p> - -<p>Alcisthenes of Sybaris, his rich garment, 865.</p> - -<p>Alcman, recorded by himself as a great eater, 656;<br /> - <span style="margin-left: 1em;">cited, 52, 64, 136, 137, 183, 190, 227, 588, 614, 656, 797, 958,</span><br /> - <span style="margin-left: 1em;">(poetic version, 1206,) 995, 1017, 1036, 1087, 1089.</span></p> - -<p>Aleison, a kind of drinking cup, 740.</p> - -<p>Alexamenus cited, 808.</p> - -<p>Alexander the Great, death of, 686;<br /> - <span style="margin-left: 1em;">his drunkenness, 687;</span><br /> - <span style="margin-left: 1em;">his debauchery, 961;</span><br /> - <span style="margin-left: 1em;">his luxury and extravagance, 860;</span><br /> - <span style="margin-left: 1em;">gross flattery offered to him, 861;</span><br /> - <span style="margin-left: 1em;">his letter to Philoxenus cited, 36, 70;</span><br /> - <span style="margin-left: 1em;">his letter to the satraps of Asia cited, 742;</span><br /> - <span style="margin-left: 1em;">his Agen cited, 935.</span></p> - -<p>Alexander, king of Egypt, 880.</p> - -<p>Alexander, king of Syria, 335.</p> - -<p>Alexander the Ætolian cited, 273, 444, 465, 650, 1117.</p> - -<p>Alexander the Myndian cited, 94, 107, 351, 610, 611, 613, 615, 616,<br /> - <span style="margin-left: 1em;">617, 618, 619, 620, 622, 623, 628.</span></p> - -<p>Alexandrides cited, 94.</p> - -<p>Alexarchus, his strange letter, 164.</p> - -<p>Alexinus the logician cited, 1113.</p> - -<p>Alexis the comic poet, an epicure in fish, 543;<br /> - <span style="margin-left: 1em;">cited, 30, 34, 42, 47, 51, 56, 60, 64, 66, 75, 77, 81, 90,(poetic</span><br /> - <span style="margin-left: 1em;">version, 1126,) 95, 99, 105, 110, 111, 125, 126, 128, 157, 158,</span><br /> - <span style="margin-left: 1em;">159, 167, 173, 177, 178, 180, 183, 189, 193, 194, (1133,) 198,</span><br /> - <span style="margin-left: 1em;">202, 203, 204, 206, 207, 209, 218, 219, 220, 222, 259, 263, 264,</span><br /> - <span style="margin-left: 1em;">(1136,) 265, 271, 272, 274, 354, 355, 356, (1139,) 357, 358,</span><br /> - <span style="margin-left: 1em;">(1142,) 359, (1143,) 362, 363, 372, (1146,) 374, (1150,) 378, 379,</span><br /> - <span style="margin-left: 1em;">380, 381, 384, 389, 390, 399, 400, 405, (1156, 1157,) 406, 452,</span><br /> - <span style="margin-left: 1em;">460, 472, 475, 482, 494, 510, 514, 532, (1163,) 535, 536, 537,</span><br /> - <span style="margin-left: 1em;">558, 562, 571, 575, 576, 579, 582, 596, (1174,) 599, 603, 605,</span><br /> - <span style="margin-left: 1em;">607, 622, 623, 658, 660, 663, 664, 665, 672, 678, 680, 681, 697,</span><br /> - <span style="margin-left: 1em;">700, 701, 705, 709, (1180,) 731, (1183,) 743, (1185,) 749, 751,</span><br /> - <span style="margin-left: 1em;">752, 754, 768, 772, 792, 797, 800, 803, 804, 805, 818, (1186,)</span><br /> - <span style="margin-left: 1em;">828, 865, 871, 884, 885, 894, (1190,) 899, (1191,) 901, (1193,)</span><br /> - <span style="margin-left: 1em;">904, (1194,) 907, 908, (1194,) 915, 918, 935, 936, 942, 950, 966,</span><br /> - <span style="margin-left: 1em;">974, 978, 991, (1210,) 1020, 1026, 1027, 1029, 1040, 1041, 1043,</span><br /> - <span style="margin-left: 1em;">1047, 1048, 1057, 1059, 1060, 1072, 1083, 1095, 1098, 1104, 1105,</span><br /> - <span style="margin-left: 1em;">(1217,) 1107, 1118, 1119, 1120.</span></p> - -<p>Alexis cited, 660.</p> - -<p>Alexis the Samian cited, 916.</p> - -<p>Alexon cited, 283.</p> - -<p>Almonds, 85;<br /> - <span style="margin-left: 1em;">various kinds, 85.</span></p> - -<p>Alphesticus, a fish, 442.</p> - -<p>Alps, the, or Rhipæan mountains, 468.</p> - -<p>Amalthea, horn of, a grove so called, 867;<br /> - <span style="margin-left: 1em;">a drinking cup, 741.</span></p> - -<p>Amaranthus cited, 542, 653.</p> - -<p>Amasis, the Egyptian king, how he obtained the throne, 1086;<br /> - <span style="margin-left: 1em;">fond of mirth, 409;</span><br /> - <span style="margin-left: 1em;">a great drinker, 692.</span></p> - -<p>Ambrosia nine times sweeter than honey, 64;<br /> - <span style="margin-left: 1em;">a flower so called, 1093.</span></p> - -<p>Ameipsias cited, 12, 103, 113, 426, 482, 497, 516, 580, 644, 673,<br /> - <span style="margin-left: 1em;">705, 754, 1066.</span></p> - -<p>Amerias cited, 129, 189, 281, 282, 420, 581, 670, 741, 774, 1089,<br /> - <span style="margin-left: 1em;">1118, 1121.</span></p> - -<p>Amiæ, or tunnies, 436.</p> - -<p>Amiton the Eleuthernæan, a harp-player, 1019.</p> - -<p>Ammonius cited, 907.</p> - -<p>Amœbius the harp-player, 993.</p> - -<p>Amphicrates cited, 921.</p> - -<p>Amphictyon, king of the Athenians, honours paid to Bacchus by, 63.</p> - -<p>Amphilochus, advice to, 823.</p> - -<p>Amphion the Thespæan, cited, 1003.</p> - -<p>Amphis the comic writer, cited, 12, 50, 57, 71, 78, 83, 93, 110, 114,<br /> - <span style="margin-left: 1em;">167, 279, 356, (poetic version, 1138,) 435, 463, 531, 608, 663, 666,</span><br /> - <span style="margin-left: 1em;">671, 707, 894, 901, 908, 944, 1026, 1103, (1216.)</span></p> - -<p>Amphis, a wine so called, 52.</p> - -<p>Amusements, fondness of the Greeks for, 31.</p> - -<p>Amyntas cited, 110, 698, 800, 848.</p> - -<p>Anacharsis the Scythian, his satire on drunkenness, 691.</p> - -<p>Anacreon, a sober and virtuous man, 677;<br /> - <span style="margin-left: 1em;">cited, 18, 34, 282, 283, 362, 625, 673, 680, 685, 705, 726, 730,</span><br /> - <span style="margin-left: 1em;">738, 753, 757, 758, 796, 854, 903, 955, (poetic version, 1205,)</span><br /> - <span style="margin-left: 1em;">957, 1012, 1013, 1014, 1015, 1030, 1072, 1075, 1076, 1083, 1098,</span><br /> - <span style="margin-left: 1em;">1102, 1108.</span></p> - -<p>Ananius cited, 132, 443, 583, 997.</p> - -<p>Anaxagoras cited, 94, 119, 120.</p> - -<p>Anaxandrides destroys his unsuccessful plays, 589;<br /> - <span style="margin-left: 1em;">cited, 47, 57, 78, 112, 158, 175, 214, 266, 281, 283, 352, 359, 381,</span><br /> - <span style="margin-left: 1em;">382, 389, 400, 410, 413, 463, 470, 483, 520, 589, 720, 727, 731,</span><br /> - <span style="margin-left: 1em;">768, 769, 803, 886, 912, 980, 1013, 1020, 1026, 1046, 1047, 1098,</span><br /> - <span style="margin-left: 1em;">1102, 1104, 1110, 1119.</span></p> - -<p>Anaxarchus the philosopher, his mode of life, 877.</p> - -<p>Anaxilas, or Anaxilaus, cited, 104, 113, 158, 205, 275, 284, 355, 399,<br /> - <span style="margin-left: 1em;">482, 540, 590, 607, 656, 672, 742, 877, 893, (poetic version, 1187,)</span><br /> - <span style="margin-left: 1em;">914, 994, 1047.</span></p> - -<p>Anaximander cited, 796.</p> - -<p>Anaximenes of Lampsacus cited, 365, 851, 944.</p> - -<p>Anaxippus cited, 271, (poetic version, 1136,) 656, 776, 974.</p> - -<p>Anchiale and Tarsus built in one day by Sardanapalus, 848.</p> - -<p>Anchimolus, a water-drinker, 72.</p> - -<p>Anchovies, 447;<br /> - <span style="margin-left: 1em;">mode of cooking, 448.</span></p> - -<p>Ancona, wine of, 44.</p> - -<p>Ancyla, a kind of drinking cup, 739.</p> - -<p>Andreas of Panormus, cited, 1012.</p> - -<p>Andreas the physician cited, 191, 490, 491.</p> - -<p>Andriscus cited, 131.</p> - -<p>Androcottus the Lydian, luxury of, 849.</p> - -<p>Androcydes cited, 404.</p> - -<p>Andron of Alexandria cited, 285, 1087.</p> - -<p>Androsthenes cited, 155.</p> - -<p>Androtion cited, 126, 137, 591.</p> - -<p>Anicetus cited, 741.</p> - -<p>Anicius, Lucius, his burlesque triumph, 981.</p> - -<p>Animals, fondness of the Sybarites for,832.</p> - -<p>Annarus the Persian, luxury of, 849.</p> - -<p>Antagoras, the poet, repartee of, 538.</p> - -<p>Antalcidas the Lacedæmonian, favoured by the king of Persia, 79.</p> - -<p>Antelopes, 625.</p> - -<p>Antheas the Lindian, 702.</p> - -<p>Anthias, the, 442;<br /> - <span style="margin-left: 1em;">why called a sacred fish, 443.</span></p> - -<p>Anthippus cited, 637, (poetic version, 1176.)</p> - -<p>Anticlides cited, 254, 605, 735, 754.</p> - -<p>Antidotus cited, 181, 378, 1027, 1050.</p> - -<p>Antigenides, witticism ascribed to, 1008.</p> - -<p>Antigonus the Carystian cited, 73, 137, (poetic version, 1129,) 146,<br /> - <span style="margin-left: 1em;">466, 475, 544, 661, 691, 876, 901, 904, 962, 969.</span></p> - -<p>Antimachus cited, 471, 478, 745, 746, 748, 757, 758, 770, 775.</p> - -<p>Antinous, garland of, 1081.</p> - -<p>Antiochus of Alexandria cited, 769.</p> - -<p>Antiochus the Great, his favour for players and dancers, 31;<br /> - <span style="margin-left: 1em;">his drunkenness, 692, 694.</span></p> - -<p>Antiochus Epiphanes, games celebrated by, 310;<br /> - <span style="margin-left: 1em;">a great drinker, 692.</span></p> - -<p>Antiochus Grypus, his magnificent entertainment, 864.</p> - -<p>Antiochus Theos banishes the philosophers, 875.</p> - -<p>Antipater, the king, his plain mode of life, 878;<br /> - <span style="margin-left: 1em;">a check on the disorderly conduct of Philip, 687.</span></p> - -<p>Antipater of Tarsus cited, 546, 1028.</p> - -<p>Antiphanes, his remark to king Alexander, 888;<br /> - <span style="margin-left: 1em;">cited, 4, 5, 7, 12, 17, 24, 29, 37, 45, 46, 47, 62, 65, 70, 71, 77,</span><br /> - <span style="margin-left: 1em;">78, 93, 96, 99, 100, 104, 108, 109, 110, 112, 119, 125, 126, 130,</span><br /> - <span style="margin-left: 1em;">140, (poetic version, 1129,) 157, 160, 165, 167, 172, (1133,) 179,</span><br /> - <span style="margin-left: 1em;">186, 195, 198, 202, 203, 206, 207, 209, 214, 231, 252, 255, 258,</span><br /> - <span style="margin-left: 1em;">259, 260, 271, 272, 273, 276, 279, 353, 354, 355, (1137,) 357,</span><br /> - <span style="margin-left: 1em;">(1142,) 358, 364, 375, (1151,) 376, 389, 404, (1156,) 405, 411,</span><br /> - <span style="margin-left: 1em;">452, 462, 463, 469, 471, 474, 476, 482, 486, 491, 492, 507, 508,</span><br /> - <span style="margin-left: 1em;">520, 535, 536, 537, 541, 542, 565, 577, 579, 583, 599, 618, 624,</span><br /> - <span style="margin-left: 1em;">625, 626, 633, 634, 635, 645, 666, 667, 697, 701, 703, 704, 708,</span><br /> - <span style="margin-left: 1em;">710, 711, (1181,) 720, 724, 737, 751, 756, 774, 776, 777, 778,</span><br /> - -<span class="pagenum">[Pg 1229]</span> - - <span style="margin-left: 1em;">789, 800, 805, 806, 843, 872, 885, 886, 895, 905, 908, 914, 915,</span><br /> - <span style="margin-left: 1em;">934, 936, 937, 986, 993, 1026, 1028, 1030, 1033, 1047, 1050, 1057,</span><br /> - <span style="margin-left: 1em;">1058, 1064, 1065, 1072, 1084, 1088, 1096, 1101, 1102, 1104, 1107.</span></p> - -<p>Antiphanes the orator, cited, 626.</p> - -<p>Antiphon cited, 666, 841, 1040.</p> - -<p>Antisthenes cited, 343, 344, 350, 822.</p> - -<p>Antony, Marc, assumes the style of Bacchus, 239.</p> - -<p>Antylla, revenues of, the pin money of Egyptian and Persian queens,<br /> - <span style="margin-left: 1em;">55.</span></p> - -<p>Anytus, a friend of Alcibiades, 856.</p> - -<p>Aotus, a kind of drinking cup, 740.</p> - -<p>Apanthracis, a kind of loaf, 182.</p> - -<p>Apellas cited, 104, 581.</p> - -<p>Aphetæ, freedmen among the Lacedæmonians, 427.</p> - -<p>Aphritis, a kind of anchovy, 447.</p> - -<p>Apicius, an epicure, 10.</p> - -<p>Apion cited, 802, 1027, 1086.</p> - -<p>Apollo the fish-eater, 545.</p> - -<p>Apollocrates, a drunkard, 688.</p> - -<p>Apollodorus of Adramyttium cited, 1090.</p> - -<p>Apollodorus the arithmetician cited, 660.</p> - -<p>Apollodorus of Athens cited, 104, 108, 137, 148, 276, 442, 486, 512,<br /> - <span style="margin-left: 1em;">770, 774, 795, 801, 907, 913, 930, 935, 943, 1017, 1032, 1037, 1059,</span><br /> - <span style="margin-left: 1em;">1088.</span></p> - -<p>Apollodorus of Carystus cited, 57, 127, 440, 441, 480.</p> - -<p>Apollodorus the comic poet cited, 4, (poetic version, 1123.)</p> - -<p>Apollodorus the Cyrenean cited, 777.</p> - -<p>Apollodorus of Gela cited, 206, 752.</p> - -<p>Apollodorus, son of Pasion, cited, 916.</p> - -<p>Apollodorus the physician cited, 1078.</p> - -<p>Apollonius cited, 162.</p> - -<p>Apollonius of Herophila cited, 1099.</p> - -<p>Apollonius Rhodius cited, 445, 712.</p> - -<p>Apollophanes cited, 190, 745, 775.</p> - -<p>Apopyrias, 185.</p> - -<p>Apopyris, the, a fish, 529.</p> - -<p>Apparatus, the cook's, 271.</p> - -<p>Appian the grammarian, 402.</p> - -<p>Apples, 135;<br /> - <span style="margin-left: 1em;">various kinds, 136;</span><br /> - <span style="margin-left: 1em;">battle of apples, 435.</span></p> - -<p>Aracis, a drinking cup, 803.</p> - -<p>Arææ, islands, why so called, 412.</p> - -<p>Araros cited, 77, 144, 159, 175, 281, 374, 751, 899.</p> - -<p>Aratus cited, 781, 782, 786.</p> - -<p>Arbaces, the Mede, his interview with Sardanapalus, 847.</p> - -<p>Arbutus, the, 82, 83.</p> - -<p>Arcadians, cultivation of music by the, 999.</p> - -<p>Arcadion, epitaph on, 689.</p> - -<p>Arcesilaus, ready wit of, 662.</p> - -<p>Archagathus cited, 254.</p> - -<p>Archaianassa, the mistress of Plato, his song on her, 940;<br /> - <span style="margin-left: 1em;">(poetical version, 1197.)</span></p> - -<p>Archedicus cited, 459, 460, 745. - -<span class="pagenum">[Pg 1230]</span></p> - -<p>Archelaus of the Chersonese cited, 615, 888.</p> - -<p>Archemachus cited, 414.</p> - -<p>Archestratus the soothsayer, weighed only one obol, 884.</p> - -<p>Archestratus the Syracusan cited, 7, (poetic version, 1123,) 48,<br /> - <span style="margin-left: 1em;">92, 105, 154, (1130,) 168, 169, 174, 185, 193, 196, 260, 262, 437,</span><br /> - <span style="margin-left: 1em;">447, 449, 450, 452, 460, 461, 462, 468, 471, 473, 476, 477, 479,</span><br /> - <span style="margin-left: 1em;">480, 482, 487, 489, 491, 494, 496, 501, 502, 503, 505, 506, 507,</span><br /> - <span style="margin-left: 1em;">510, 512, 513, 514, 515, 516, 517, 520, 604, 630, 1013.</span></p> - -<p>Archidamas, king, fined for marrying a rich instead of a beautiful<br /> - <span style="margin-left: 1em;">wife, 905.</span></p> - -<p>Archilochus the Parian poet, cited, 11, (poetic version, 1123,) 51,<br /> - <span style="margin-left: 1em;">86, 128, 143, 184, 201, 296, 468, 612, 654, 685, 706, 771, (1186,)</span><br /> - <span style="margin-left: 1em;">838, 839, 841, 1000, 1002, 1021, 1045, 1099.</span></p> - -<p>Archimelus cited, 333.</p> - -<p>Archippus cited, 144, 151, 159, 359, 436, 482, 489, 495, 506, 517,<br /> - <span style="margin-left: 1em;">519, 524, 541, 668, 671, 798, 1024, 1049, 1083.</span></p> - -<p>Archonides the Argive, never thirsty, 72.</p> - -<p>Archytas, his kindness to his slaves, 832;<br /> - <span style="margin-left: 1em;">cited, 137, 286, 828.</span></p> - -<p>Arctinus the Corinthian cited, 36, 436.</p> - -<p>Areopagus, persons cited before the, for extravagant living, 268.</p> - -<p>Arethusa, fountain of, 69.</p> - -<p>Argas, a parodist, 1024.</p> - -<p>Argyraspides, or Macedonian body-guard, 863.</p> - -<p>Argyris, a drinking cup, 742.</p> - -<p>Ariphron cited, 1122, (poetic version, 1222.)</p> - -<p>Aristagoras cited, 913.</p> - -<p>Aristarchus the grammarian, 65, 86, 295, 297, 301, 797, 801, 1012.</p> - -<p>Aristarchus the tragic poet cited, 978.</p> - -<p>Aristeas cited, 994.</p> - -<p>Aristias cited, 99, 1095.</p> - -<p>Aristides cited, 1024.</p> - -<p>Aristippus, his retort on Plato, 541;<br /> - <span style="margin-left: 1em;">given to luxury, 870;</span><br /> - <span style="margin-left: 1em;">bears the practical jokes of Dionysius, 871;</span><br /> - <span style="margin-left: 1em;">justifies his conduct, 871, 939.</span></p> - -<p>Aristobulus of Cassandra cited, 71, 394, 686, 849.</p> - -<p>Aristocles cited, 227, 278, 989.</p> - -<p>Aristocrates cited, 138.</p> - -<p>Aristodemus cited, 384, 387, 534, 544, 792.</p> - -<p>Aristogeiton cited, 944.</p> - -<p>Aristomenes cited, 17, 190, 451, 605, 1040, 1052.</p> - -<p>Ariston the Chian cited, 63, 660, 902.</p> - -<p>Aristonicus cited, 33.</p> - -<p>Aristonicus the ball-player, statue to, 31.</p> - -<p>Aristonymus the harp-player, 715;<br /> - <span style="margin-left: 1em;">his riddles, 715;</span><br /> - <span style="margin-left: 1em;">cited, 145, 447, 448, 451.</span></p> - -<p>Aristophanes cited, 35, 50, 68, 79, 81, 83, 86, 92, 93, 94, 103, 107,<br /> - <span style="margin-left: 1em;">109, 111, 126, (poetic version, 1129,) 129, 130, 134, 144, 145,</span><br /> - <span style="margin-left: 1em;">(1130,) 149, 150, 151, 157, 159, 160, 173, 178, 181, 182, 183, 184,</span><br /> - <span style="margin-left: 1em;">186, 189, 193, 195, 197, 209, 214, 218, 226, 249, 251, 255, 260,</span><br /> - <span style="margin-left: 1em;">271, 273, 274, 276, 277, 285, 286, 293, 362, 434, 448, 450, 452,</span><br /> - <span style="margin-left: 1em;">469, 471, 472, 474, 483, 485, 488, 489, 494, 495, 497, 505, 509,</span><br /> - <span style="margin-left: 1em;">510, 512, 518, 519, 541, 545, 575, 577, 578, 579, 585, 586, 587,</span><br /> - <span style="margin-left: 1em;">589, 590, 591, 599, 606, 607, 608, 610, 611, 619, 623, 624, 627,</span><br /> - <span style="margin-left: 1em;">628, 629, 630, 645, 646, 659, 666, 668, 669, 702, 705, 726, 727,</span><br /> - <span style="margin-left: 1em;">742, 744, 762, 763, 764, 771, 773, 774, 778, 789, 790, 792, 803,</span><br /> - <span style="margin-left: 1em;">841, 845, 882, 907, 911, 945, 987, 1003, 1004, 1017, 1025, 1031,</span><br /> - <span style="margin-left: 1em;">1032, 1033, 1040, 1044, 1045, 1066, 1081, 1086, 1102, 1103, 1104,</span><br /> - <span style="margin-left: 1em;">1108, 1118, 1119, 1121.</span></p> - -<p>Aristophanes the grammarian cited, 138, 143, 361, 451, 591, 604,<br /> - <span style="margin-left: 1em;">644, 797, 930, 987, 1054.</span></p> - -<p>Aristophon cited, 104, 375, 376, (poetic version, 1151,) 475, 752,<br /> - <span style="margin-left: 1em;">884, 895, (1190,) 901, (1193,) 902.</span></p> - -<p>Aristos the Salaminan cited, 689.</p> - -<p>Aristotle wrote drinking songs, 5;<br /> - <span style="margin-left: 1em;">criticisms on his Natural History, 555;</span><br /> - <span style="margin-left: 1em;">cited, 40, 52, 56, 66, 72, 104, 107, 146, 147, 148, 149, 151, 154,</span><br /> - <span style="margin-left: 1em;">174, 277, 288, 293, 372, 428, 436, 442, 443, 447, 449, 450, 461,</span><br /> - <span style="margin-left: 1em;">464, 467, 469, 471, 472, 473, 474, 475, 476, 477, 479, 480, 481,</span><br /> - <span style="margin-left: 1em;">482, 483, 484, 485, 487, 490, 491, 492, 494, 495, 496, 497, 499,</span><br /> - <span style="margin-left: 1em;">500, 501, 502, 503, 506, 509, 510, 513, 514, 516, 517, 518, 520,</span><br /> - <span style="margin-left: 1em;">524, 531, 548, 609, 611, 612, 615, 616, 617, 618, 620, 621, 622,</span><br /> - <span style="margin-left: 1em;">626, 679, 686, 687, 706, 732, 794, 798, 808, 813, 834, 838, 839,</span><br /> - <span style="margin-left: 1em;">849, 865, 889, 890, 891, 902, 920, 987, 1024, 1025, 1042, 1045,</span><br /> - <span style="margin-left: 1em;">1046, 1049, 1076, 1077, 1106, 1113, 1114, (poetic version, 1221.)</span></p> - -<p>Aristoxenus, a luxurious philosopher, 11;<br /> - <span style="margin-left: 1em;">cited, 76, 278, 279, 283, 286, 660, 744, 872, 889, 988, 989, 991,</span><br /> - <span style="margin-left: 1em;">995, 1005, 1006, 1007, 1008, 1013, 1014, 1015, 1019, 1037.</span></p> - -<p>Armenidas cited, 51.</p> - -<p>Arnexias cited, 85.</p> - -<p>Aroclum, a kind of drinking cup, 740.</p> - -<p>Artaxerxes, his favour for Timagoras, 79.</p> - -<p>Artemidorus, (the false Aristophanes,) collected savings on cookery,<br /> - <span style="margin-left: 1em;">7;</span><br /> - <span style="margin-left: 1em;">cited, 184, 609.</span></p> - -<p>Artemidorus the Aristophanian, 283, 609, 775, 1058, 1059, 1060.</p> - -<p>Artemidorus of Ephesus cited, 184, 527.</p> - -<p>Artemon becomes suddenly rich, 854;<br /> - <span style="margin-left: 1em;">Anacreonic verses on him, 854.</span></p> - -<p>Artemon cited, 826, 1017, 1018, 1109.</p> - -<p>Artichokes, 116.</p> - -<p>Artus, king of the Messapians, 180.</p> - -<p>Aryasian wine, 54.</p> - -<p>Aryballus, a drinking cup, 741,</p> - -<p>Arycandians involved in debt through their extravagance, 845.</p> - -<p>Arystichus, a drinking cup, 742.</p> - -<p>Asclepiades of Myrlea cited, 82, 740, 756, 760, 778, 779, 780, 797,<br /> - <span style="margin-left: 1em;">801, 802, 806, 908, 1084.</span></p> - -<p>Asclepiades and Menedemus, 269.</p> - -<p>Asclepiades Tragilenses cited, 720.</p> - -<p>Asius of Samos cited, 206, 842.</p> - -<p>Asopodorus, his remark on popular applause, 1008;<br /> - <span style="margin-left: 1em;">cited, 1021.</span></p> - -<p>Asparagus, 103.</p> - -<p>Aspasia, the mistress of Pericles, 854;<br /> - <span style="margin-left: 1em;">fills Greece with courtesans, 911;</span><br /> - <span style="margin-left: 1em;">accused of impiety, and defended by Pericles, 940;</span><br /> - <span style="margin-left: 1em;">cited, 348, 349.</span></p> - -<p>Astaci, 174.</p> - -<p>Asteropæus, Laurentius likened to, 4.</p> - -<p>Astydamas the athlete, strength and voracity of, 651.</p> - -<p>Astydamas, the tragic poet, 56;<br /> - <span style="margin-left: 1em;">cited, 65, 648, 793.</span></p> - -<p>Astypalæa, island of, overrun with hares, 631.</p> - -<p>Atergatis, her love of fish, 546.</p> - -<p>Athanis cited, 164.</p> - -<p>Athenæus, author of the Deipnosophists, 1;<br /> - <span style="margin-left: 1em;">cited, 335.</span></p> - -<p>Athenian flattery, 397;<br /> - <span style="margin-left: 1em;">loaves, 186;</span><br /> - <span style="margin-left: 1em;">law for the protection of slaves, 419;</span><br /> - <span style="margin-left: 1em;">banquets, 733;</span><br /> - <span style="margin-left: 1em;">courtesans, 916, 930.</span></p> - -<p>Athenion cited, 1056, (poetic version, 1212.)</p> - -<p>Athenion becomes tyrant of Athens, 336.</p> - -<p>Athenocles the artist, 738.</p> - -<p>Athenocles the Cyzicene cited, 291.</p> - -<p>Athenodorus cited, 832.</p> - -<p>Athens, large number of slaves in, 428.</p> - -<p>Athletes, censure of, 651.</p> - -<p>Attic banquet, description of an, 220;<br /> - <span style="margin-left: 1em;">form of certain words, 627.</span></p> - -<p>Attitudes of guests, 307.</p> - -<p>Aurelius, Marcus, the emperor, 3.</p> - -<p>Autoclees wastes his fortune, and commits suicide, 859.</p> - -<p>Autocrates cited, 622, 726.</p> - -<p>Autocratic wines, 54.</p> - -<p>Autopyritæ, 183.</p> - -<p>Axiochus, a companion of Alcibiades, 856.</p> - -<p>Axionicus cited, 158, 266, 280, 377, 384,<br /> -<span style="margin-left:1em;">539, 698.</span></p> - -<p> Axiopistos cited, 1037.<br /><br /></p> - -<p><span class="smcap">Babylon</span>, wine from, called nectar, 53.</p> - -<p>Bacchides, inscription on his tomb, 531.</p> - -<p>Bacchus, likened to a bull, and to a leopard, 63.</p> - -<p>Bacchylides cited, 33, 59, (poetic version, 1125,) 291, 739, 799,<br /> - <span style="margin-left: 1em;">1065.</span></p> - -<p>Bacchylus, 185.</p> - -<p>Bachelors, how treated in Sparta, 889.</p> - -<p>Bæton cited, 698.</p> - -<p>Bagoas the eunuch, 962.</p> - -<p>Baiæ, bad water at, 70. - -<span class="pagenum">[Pg 1231]</span></p> - -<p>Balani, or sea-acorns, 151.</p> - -<p>Ball-play said to be invented by the Lacedæmonians, 23;<br /> - <span style="margin-left: 1em;">various kinds, 24.</span></p> - -<p>Ball-player, statue erected to a, 31.</p> - -<p>Bambradon, a fish, 451.</p> - -<p>Banishment and death of philosophers, 875, 975.</p> - -<p>Banquets, posture at, 29;<br /> - <span style="margin-left: 1em;">dancing at, 219;</span><br /> - <span style="margin-left: 1em;">an Attic banquet, 220;</span><br /> - <span style="margin-left: 1em;">Lacedæmonian, 224;</span><br /> - <span style="margin-left: 1em;">Cretan, 231;</span><br /> - <span style="margin-left: 1em;">Persian, 233;</span><br /> - <span style="margin-left: 1em;">Cleopatra's, 239;</span><br /> - <span style="margin-left: 1em;">Phigalean, 240;</span><br /> - <span style="margin-left: 1em;">Arcadian, 241;</span><br /> - <span style="margin-left: 1em;">at Naucratis, 241;</span><br /> - <span style="margin-left: 1em;">Egyptian, 242;</span><br /> - <span style="margin-left: 1em;">Thracian, 243;</span><br /> - <span style="margin-left: 1em;">Celtic, 245;</span><br /> - <span style="margin-left: 1em;">Parthian, 246;</span><br /> - <span style="margin-left: 1em;">Roman, 247;</span><br /> - <span style="margin-left: 1em;">philosophic banquets, 288;</span><br /> - <span style="margin-left: 1em;">described by Homer, 289, 300;</span><br /> -<span style="margin-left: 5.2em;">by Epicurus, 298;</span><br /> -<span style="margin-left: 5.2em;">by Xenophon, 299;</span><br /> - <span style="margin-left: 1em;">dole-basket, 575;</span><br /> - <span style="margin-left: 1em;">public, on occasion of victory, 853.</span></p> - -<p>Barbine wine, 44.</p> - -<p>Bards, the old Grecian, modest and orderly, 22.</p> - -<p>Barley-cakes, 189.</p> - -<p>Basilus cited, 614.</p> - -<p>Bathanati, gold proscribed by the, 369.</p> - -<p>Baths, their injurious character, 29;<br /> - <span style="margin-left: 1em;">various kinds, 40;</span><br /> - <span style="margin-left: 1em;">recommended by Homer, 292.</span></p> - -<p>Bathyllus of Alexandria, the introducer of tragic dancing, 33.</p> - -<p>Batiacium, a drinking cup, 742.</p> - -<p>Baton cited, 171, (poetic version, 1132,) 262, 395, 689, 1022, 1058,<br /> - <span style="margin-left: 1em;">(1216,) 1084.</span></p> - -<p>Baucalis, a drinking cup, 742.</p> - -<p>Beans, the Egyptian, 121.</p> - -<p>Bean-soup, 643.</p> - -<p>Beauty, prizes for, 905, 972.</p> - -<p>Beef, the Greek chiefs fed on, 13.</p> - -<p>Beer, an Egyptian drink, 56.</p> - -<p>Beet-root, 584.</p> - -<p>Belone, the, a fish, 502.</p> - -<p>Bembras, a kind of anchovy, 451.</p> - -<p>Berosus cited, 1021.</p> - -<p>Bessa, a drinking cup, 742.</p> - -<p>Bibline wine, 51.</p> - -<p>Bicus, a drinking cup, 743.</p> - -<p>Bill of fare at entertainments, 81.</p> - -<p>Bion cited, 74.</p> - -<p>Bion the Borysthenite cited, 261, 664.</p> - -<p>Bion of Soli cited, 906.</p> - -<p>Birds, traps and nets for catching, 41.</p> - -<p>Bisaltæ, their device for conquering the Cardians, 834.</p> - -<p>Bithynians enslaved by the Byzantines, 426.</p> - -<p>Biton cited, 1012.</p> - -<p>Blackbirds eaten, 108.</p> - -<p>Blackcap, the, 107.</p> - -<p>Blæsus cited, 184, 777.</p> - -<p>Blema, a kind of bread, 189.</p> - -<p>Blennus, a fish, 452.</p> - -<p>Blepsias cited, 188.</p> - -<p>Boar, the wild, 632.</p> - -<p>Boaxes, or boeces, 450, 491;<br /> - <span style="margin-left: 1em;">origin of the name, 550.</span></p> - -<p>Bœotian, reply of a, 466.</p> - -<p>Bœotians, gluttony of the, 657. - -<span class="pagenum">[Pg 1232]</span></p> - -<p>Bœotus, a parodist, 1116.</p> - -<p>Boiled meats, 41;<br /> - <span style="margin-left: 1em;">why preferred to roast, 1049;</span><br /> - <span style="margin-left: 1em;">boiled wines, 52;</span><br /> - <span style="margin-left: 1em;">boiled water, 201.</span></p> - -<p>Boius cited, 620.</p> - -<p>Boletinus, a kind of bread, 189.</p> - -<p>Bombylius, a drinking cup, 743.</p> - -<p>Book, a great, a great evil, 121.</p> - -<p>Bormus, dirge for, 988.</p> - -<p>Boscades, a species of duck, 623.</p> - -<p>Boys, love of, 902, 959.</p> - -<p>Brain of the palm, 118.</p> - -<p>Brains, the word thought ill-omened, 108.</p> - -<p>Bread, 179; - <span style="margin-left: 1em;">various kinds, 180, 188;</span><br /> - <span style="margin-left: 1em;">modes of making, 186;</span><br /> - <span style="margin-left: 1em;">wholesomeness or unwholesomeness, 190.</span></p> - -<p>Breakfasts in the Homeric times, 17.</p> - -<p>Brizo, a goddess, 529.</p> - -<p>Bromias, a drinking cup, 743.</p> - -<p>Buffoons and mimics, 32.</p> - -<p>Buglossus, a shell-fish, 452.</p> - -<p>Bustard, the, 614.</p> - -<p>Buxentine wine, 44.</p> - -<p>Byzantines addicted to drunkenness, 698;<br /> - <span style="margin-left: 1em;">luxury of the, 844.</span><br /><br /></p> - -<p><span class="smcap">Cabbage</span>, a preventive of drunkenness, 56;<br /> - <span style="margin-left: 1em;">various kinds, 582;</span><br /> - <span style="margin-left: 1em;">oaths by the, 583.</span></p> - -<p>Cactus, the, 117.</p> - -<p>Cadiscus, a kind of cup, 754.</p> - -<p>Cadmus, the grandfather of Bacchus, said to be a cook, 1053.</p> - -<p>Cadus, a kind of vessel, 753;<br /> - <span style="margin-left: 1em;">doubtful whether a cup, 754.</span></p> - -<p>Cæcuban wine, 44.</p> - -<p>Cæcilius the orator, cited, 429, 735.</p> - -<p>Cæcilius of Argos, a writer on fishing, 20.</p> - -<p>Caius Caligula called young Bacchus, 239.</p> - -<p>Cakes, various, 1037.</p> - -<p>Calamaules, a musical instrument, 281.</p> - -<p>Calanus the Indian philosopher, death of, 690.</p> - -<p>Calenian wine, 44.</p> - -<p>Calliades cited, 632.</p> - -<p>Callias, his extravagance, 859.</p> - -<p>Callias, his Grammatical Tragedy, 433;<br /> - <span style="margin-left: 1em;">cited, 93, 143, 227, 282, 433, 448, 449, 480, 543,</span><br /> - <span style="margin-left: 1em;">707, 715, 777, 840, 841, 867, 1066.</span></p> - -<p>Callicrates the artist, 738.</p> - -<p>Callicthys, or anthias, 442; perhaps different fish, 444.</p> - -<p>Callimachus cited, 3, 92, 114, 121, 159, 383, 396, 446, 500, 513, 518,<br /> - <span style="margin-left: 1em;">519, 611, 612, 621, 624, 699, 760, 793, 913, 933, 1028, 1067, 1068, 1069.</span></p> - -<p>Callimedon, surnamed the Crab, 173; a fish-eater, 536, 537.</p> - -<p>Calliphanes, his store of quotations, 6.</p> - -<p>Callippus, death of, 814; cited, 1067.</p> - -<p>Callipyge, Venus, 887.</p> - -<p>Callisthenes the historian, cited, 120, 713, 889.</p> - -<p>Callistion, a drunken woman, 775.</p> - -<p>Callistium, a courtesan, 933.</p> - -<p>Callistratus censures slovenliness of dress, 34;<br /> - <span style="margin-left: 1em;">cited, 206, 413, 791, 944, 1111;</span><br /> - <span style="margin-left: 1em;">(poetic version, 1217.)</span></p> - -<p>Callixene, a Thessalian courtesan, 687.</p> - -<p>Callixenus the Rhodian cited, 313, 324, 333, 334, 609, 756, 772, 1081.</p> - -<p>Calpinum, or scaphinum, a kind of drinking cup, 757.</p> - -<p>Calyca, song so called, 988.</p> - -<p>Calydonian boar, questions regarding the, 632.</p> - -<p>Camasenes, a generic name for fish, 528.</p> - -<p>Cambles, king of Lydia, a great glutton, 654;<br /> - <span style="margin-left: 1em;">eats his wife, 654.</span></p> - -<p>Cambyses induced to invade Egypt by a woman, 896.</p> - -<p>Candaulus, a Lydian dish, 828.</p> - -<p>Candles and candlesticks, 1118.</p> - -<p>Cantharus cited, 17, 113, 136, 490, 493.</p> - -<p>Cantharus, a kind of drinking cup, 754;<br /> - <span style="margin-left: 1em;">also a boat, 755;</span><br /> - <span style="margin-left: 1em;">other meanings, 755, 756.</span></p> - -<p>Cantibaris the Persian, his voracity, 655.</p> - -<p>Capito cited, 552, 670.</p> - -<p>Cappadocian loaves, 187.</p> - -<p>Capping verses, 723.</p> - -<p>Capua, luxury and fate of, 846;<br /> - <span style="margin-left: 1em;">wine of, 44.</span></p> - -<p>Carabi, 174.</p> - -<p>Caranus, marriage-feast of, 210.</p> - -<p>Carbina overthrown by the Tarentines, 837.</p> - -<p>Carcharias, the, 481, 486.</p> - -<p>Carchesium, a kind of drinking cup, 756.</p> - -<p>Carcinus cited, 302, 895.</p> - -<p>Cardians, how conquered by the Bisaltæ, 834.</p> - -<p>Carides, 174.</p> - -<p>Carrot, the, 584.</p> - -<p>Caruca, a kind of sauce, 827.</p> - -<p>Carvers of goblets, celebrated, 738.</p> - -<p>Carystian wine, 52.</p> - -<p>Carystius of Pergamos cited, 372, 687, 811, 814, 868, 878, 922, 923,<br /> - <span style="margin-left: 1em;">962, 974, 989, 990, 1021, 1093.</span></p> - -<p>Castanets, a musical instrument, 1016.</p> - -<p>Castorion the Solensian cited, 718.</p> - -<p>Castration of women first practised by the Lydians, 826.</p> - -<p>Cato censures the luxury of Lucullus and others, 432.</p> - -<p>Catonocophori, slaves among the Sicyonians, 427.</p> - -<p>Caucalus cited, 649.</p> - -<p>Caucine wine, 44.</p> - -<p>Caul, the, 176.</p> - -<p>Cebes of Cyzicus, feast of, 252.</p> - -<p>Celebe, a kind of drinking cup, 757;<br /> - <span style="margin-left: 1em;">a vessel of another kind, 757, 758.</span></p> - -<p>Celts, their banquets, 245;<br /> - <span style="margin-left: 1em;">single combats, 248;</span><br /> - <span style="margin-left: 1em;">love of boys, 961.</span></p> - -<p>Cephalus cited, 945.</p> - -<p>Cephari, a kind of fish, 481.</p> - -<p>Cephisodorus cited, 100, 197, 201, 545, 725, 878, 885, 1004, 1065,<br /> - <span style="margin-left: 1em;">1104.</span></p> - -<p>Ceraon, a hero honoured in Sparta, 64.</p> - -<p>Cercidas of Megalopolis cited, 547, 880.</p> - -<p>Cercops of Miletus cited, 806.</p> - -<p>Cernus, an earthenware vessel, 760.</p> - -<p>Ceryx, a shell-fish, 144.</p> - -<p>Cestreus, the, 481;<br /> - <span style="margin-left: 1em;">why called the Faster, 483.</span></p> - -<p>Chabrias the Athenian, his intemperance, 852.</p> - -<p>Chæreas cited, 53.</p> - -<p>Chæremon cited, 58, 70, 900, 970, (poetic version, 1207,) 971, 1085.</p> - -<p>Chærephon, a dinner hunter, 264.</p> - -<p>Chærephon cited, 383, 1080.</p> - -<p>Chærippus, a great eater, 654.</p> - -<p>Chalcedonians, luxury of the, 844.</p> - -<p>Chalcidic goblets, 803.</p> - -<p>Chalcis, the, a fish, 517.</p> - -<p>Chalydonian wine, 46.</p> - -<p>Chamæleon cited, 35, 36, 286, 429, 534, 548, 589, 592, 614, 641, 673,<br /> - <span style="margin-left: 1em;">677, 679, 727, 854, 916, 955, 958, 974, 989, 994, 1003, 1049.</span></p> - -<p>Channa, the, a fish, 516.</p> - -<p>Char, the, 503;<br /> - <span style="margin-left: 1em;">said never to sleep, 503;</span><br /> - <span style="margin-left: 1em;">two kinds, 503.</span></p> - -<p>Chares of Athens, his intemperate life, 852.</p> - -<p>Chares of Mitylene cited, 45, 155, 205, 274, 435, 686, 690, 825, 861,<br /> - <span style="margin-left: 1em;">919.</span></p> - -<p>Charicleides cited, 512.</p> - -<p>Charicles cited, 551.</p> - -<p>Charidemus of Oreum, his intemperance, 689.</p> - -<p>Charilas said to be a great eater, 654.</p> - -<p>Chariton and Melanippus, 960.</p> - -<p>Charmus cited, 972.</p> - -<p>Charmus the Syracusan, his dinner wit, 6.</p> - -<p>Charon the Chalcidian, 962.</p> - -<p>Charon of Lampsacus cited, 622, 757, 834.</p> - -<p>Cheese, 1052;<br /> - <span style="margin-left: 1em;">various kinds, 1052.</span></p> - -<p>Cheesecakes, 207;<br /> - <span style="margin-left: 1em;">Apician, 10;</span><br /> - <span style="margin-left: 1em;">Philoxenian, 8;</span><br /> - <span style="margin-left: 1em;">treatises on the art of making, 1028;</span><br /> - <span style="margin-left: 1em;">various kinds of, 1029.</span></p> - -<p>Chelidonium, not the same as the anemone, 1093.</p> - -<p>Chelidonizein, institution of the, 567;<br /> - <span style="margin-left: 1em;">(poetical version, 1166.)</span></p> - -<p>Chellones, a kind of fish, 481.</p> - -<p>Chemæ, shell-fish, 150.</p> - -<p>Chenalopex, a bird, 623.</p> - -<p>Cherries, 82;<br /> - <span style="margin-left: 1em;">brought to Italy by Lucullus, 83.</span></p> - -<p>Chestnuts, 89.</p> - -<p>Chian wine, 54, 55.</p> - -<p>Chians, the first planters of the vine, 43;<br /> - <span style="margin-left: 1em;">their tyrants, 407;</span><br /> - <span style="margin-left: 1em;">the first slave purchasers, 416.</span></p> - -<p>Chionides cited, 197, 223, 1020.</p> - -<p>Chios, tyrants of, 407.</p> - -<p>Chœrilus, a great fish-eater, 544;<br /> - <span style="margin-left: 1em;">cited, 732, 848.</span> - -<span class="pagenum">[Pg 1233]</span></p> - -<p>Chonni, drinking cups, 803.</p> - -<p>Chromis, the, a fish, 517.</p> - -<p>Chrysippus, 961.</p> - -<p>Chrysippus the Solensian cited, 8, 12, 29, 111, 148, 172, 223, 255,<br /> - <span style="margin-left: 1em;">256, 370, 419, 437, 448, 530, 531, 532, 587, 732, 904, 982, 983,</span><br /> - <span style="margin-left: 1em;">1054, 1097.</span></p> - -<p>Chrysippus of Tyana cited, 186, 1034.</p> - -<p>Chrysocolla, 183.</p> - -<p>Chrysogonus cited, 1037.</p> - -<p>Chrysophrys, the, a fish, 446, 517.</p> - -<p>Chutrides, drinking cups, 804.</p> - -<p>Ciboria, or Egyptian beans, 121.</p> - -<p>Ciborium, a drinking cup, 761.</p> - -<p>Cilician loaves, 183;<br /> - <span style="margin-left: 1em;">wine, 54.</span></p> - -<p>Cimon, his liberality, 853.</p> - -<p>Cindon, a fish-eater, 544.</p> - -<p>Cinesias, a very tall and thin man, 882;<br /> - <span style="margin-left: 1em;">accused of impiety, 883.</span></p> - -<p>Cissybium, a drinking cup, 760, 768.</p> - -<p>Citron, 139;<br /> - <span style="margin-left: 1em;">an antidote, 141.</span></p> - -<p>Clarotæ, the, Cretan slaves, 414.</p> - -<p>Cleanthes the Tarentine, spoke in metres, 6.</p> - -<p>Clearchus the Peripatetic cited, 47, 71, 81, 95, 253, 401, 433, 448,<br /> - <span style="margin-left: 1em;">494, 498, 499, 525, 526, 532, 543, 545, 548, 551, 613, 619, 625,</span><br /> - <span style="margin-left: 1em;">629, 655, 707, 714, 715, 718, 719, 722, 723, 745, 750, 775, 824,</span><br /> - <span style="margin-left: 1em;">826, 830, 837, 839, 840, 848, 849, 854, 862, 865, 866, 869, 877,</span><br /> - <span style="margin-left: 1em;">878, 886, 889, 902, 916, 940, 942, 952, 966, 967, 975, 987, 939,</span><br /> - <span style="margin-left: 1em;">1021, 1037, 1088, 1097, 1115, 1121.</span></p> - -<p>Clearchus the comic poet, 6, 7, 9;<br /> - <span style="margin-left: 1em;">cited, 671, 978, 993, 1026.</span></p> - -<p>Clearchus of Solensium cited, 192.</p> - -<p>Cleidemus cited, 646, 671, 972, 1055, 1056.</p> - -<p>Cleisophus, the parasite, 390.</p> - -<p>Cleo, a drunken woman, 696.</p> - -<p>Cleobulina of Lindus cited, 707.</p> - -<p>Cleobulus the Lindian institutes the chelidonizein, 567.</p> - -<p>Cleomenes cited, 619.</p> - -<p>Cleomenes of Rhegium cited, 634.</p> - -<p>Cleomenes I. of Sparta, goes mad through drunkenness, 673, 689.</p> - -<p>Cleomenes III. of Sparta, his entertainments, 230.</p> - -<p>Cleon, surnamed Mimaulus, 715.</p> - -<p>Cleon the singer, statue and inscription to, 31.</p> - -<p>Cleonymus accused of gluttony, 654.</p> - -<p>Cleopatra, her sumptuous banquets, 239.</p> - -<p>Clepsiambus, a musical instrument, 1016.</p> - -<p>Clibanites, 182.</p> - -<p>Clidemus cited, 371.</p> - -<p>Clisophus the Salymbrian, folly of, 966.</p> - -<p>Clisthenes of Sicyon, witty saying of, 1002</p> - -<p>Clitarchus cited, 115, 240, 419, 446, 471, 745, 754,<br /> - <span style="margin-left: 1em;"> 757, 760, 763, 791, 849, 921 935, 1064, 1120.</span> - -<span class="pagenum">[Pg 1234]</span></p> - -<p>Clitomachus the Carthaginian cited, 634.</p> - -<p>Clytus cited, 864, 1047.</p> - -<p>Cnidian wines, 54.</p> - -<p>Cnopus, death of, 406.</p> - -<p>Coan wine, 54.</p> - -<p>Cobites, a kind of anchovy, 447.</p> - -<p>Cock, the, 616;<br /> - <span style="margin-left: 1em;">Aristotle's statement, 616.</span></p> - -<p>Cockles, 145.</p> - -<p>Cod, differs from the hake, 496.</p> - -<p>Cold water, expedient for procuring, 204.</p> - -<p>Colophonians, luxury of the, 843.</p> - -<p>Collabi, 183.</p> - -<p>Collection of money, pretexts for, 566, 568.</p> - -<p>Collix, 186.</p> - -<p>Collyra, 184.</p> - -<p>Comedy, invention of, 65.</p> - -<p>Commodus, the emperor, 860.</p> - -<p>Concubines tolerated by wives, 890.</p> - -<p>Condu, an Asiatic cup, 761.</p> - -<p>Congers, 453.</p> - -<p>Cononius, a drinking cup, 762.</p> - -<p>Cookery, writers on, 827.</p> - -<p>Cooks prepare sham anchovies, 11;<br /> - <span style="margin-left: 1em;">praises of their art, 170;</span><br /> - <span style="margin-left: 1em;">their apparatus, 271;</span><br /> - <span style="margin-left: 1em;">their conceit and arrogance, 453, 455;</span><br /> - <span style="margin-left: 1em;">some celebrated ones, 459;</span><br /> - <span style="margin-left: 1em;">cleverness of, 593, 1058;</span><br /> - <span style="margin-left: 1em;">learned cooks, 597, 601;</span><br /> - <span style="margin-left: 1em;">boasts of cooks, 637, 1056;</span><br /> - <span style="margin-left: 1em;">highly honoured by the Sybarites, 832;</span><br /> - <span style="margin-left: 1em;">formerly freemen, 1053, 1057;</span><br /> - <span style="margin-left: 1em;">jesters, 1054;</span><br /> - <span style="margin-left: 1em;">experienced in sacrifices, 1054;</span><br /> - <span style="margin-left: 1em;">their profession respectable, 1055;</span><br /> - <span style="margin-left: 1em;">a tribe entitled to public honours, 1056.</span></p> - -<p>Cook-shops, frequenting, reckoned discreditable, 907.</p> - -<p>Coot, the, 623.</p> - -<p>Copis, a Lacedæmonian entertainment, 225.</p> - -<p>Coptos, wine of, 155.</p> - -<p>Coracini, Coracinus, a kind of fish, 484.</p> - -<p>Corcyrean wine, 54.</p> - -<p>Cordax, a lascivious dance, 635.</p> - -<p>Cordistæ, a tribe of Gauls, gold proscribed by the, 369.</p> - -<p>Cordylis and cordylus, fish, 480.</p> - -<p>Corinth, vast number of slaves in, 428.</p> - -<p>Corinthian wine, 51.</p> - -<p>Corœbus, the victor at the Olympic games, a cook, 601.</p> - -<p>Coronistæ, and coronismata, 567.</p> - -<p>Coryphæna, a kind of fish, 477.</p> - -<p>Cothon, a kind of fish, 485;<br /> - <span style="margin-left: 1em;">a drinking cup, 770.</span></p> - -<p>Cotta cited, 429.</p> - -<p>Cottabus, throwing the, 674, 739, 764, 1063.</p> - -<p>Cotyle, a drinking cup, 763.</p> - -<p>Cotylisca or cotylus, a drinking cup, 764.</p> - -<p>Cotys, king of Thrace, his luxury and madness, 851.</p> - -<p>Couches, kinds of, 78;<br /> - <span style="margin-left: 1em;">scented, 79.</span></p> - -<p>Courides. See Carides.</p> - -<p>Courtesans, rapacity of, 893;<br /> - <span style="margin-left: 1em;">writers on, 907;</span><br /> - <span style="margin-left: 1em;">plays named from, 907;</span><br /> - <span style="margin-left: 1em;">their artifices, 908;</span><br /> - <span style="margin-left: 1em;">list of, 912;</span><br /> - <span style="margin-left: 1em;">the Abydene, 915;</span><br /> - <span style="margin-left: 1em;">the Athenian, 916;</span><br /> - <span style="margin-left: 1em;">the Corinthian, 916;</span><br /> - <span style="margin-left: 1em;">courtesans of kings, 921, 924;</span><br /> - <span style="margin-left: 1em;">witty sayings of, 923;</span><br /> - <span style="margin-left: 1em;">literature cultivated by, 931.</span></p> - -<p>Coverlets, 79;<br /> - <span style="margin-left: 1em;">mentioned by Homer, 79.</span></p> - -<p>Crabs, 173.</p> - -<p>Cranes, fable of their origin, 620.</p> - -<p>Craneums, a kind of drinking cup, 765.</p> - -<p>Crates, the artist, 738.</p> - -<p>Crates cited, 83, 186, 193, 197, 254, 371, 390, 421, 581, 619, 625,<br /> - <span style="margin-left: 1em;">659, 763, 783, 791, 795, 987, 1044, 1103.</span></p> - -<p>Cratanium, a drinking cup, 765.</p> - -<p>Cratinus cited, 11, 37, 48, 76, 80, 93, 103, 111, 112, 113, 114, 144,<br /> - <span style="margin-left: 1em;">154, 157, 166, 185, 196, 224, 264, 274, 282, 420, 469, 476, 478,</span><br /> - <span style="margin-left: 1em;">495, 513, 543, 588, 589, 590, 591, 604, 606, 624, 647, 668, 672,</span><br /> - <span style="margin-left: 1em;">704, 739, 789, 802, 803, 886, 907, 951, 1004, 1020, 1021, 1023,</span><br /> - <span style="margin-left: 1em;">1033, 1050, 1059, 1064, 1080, 1082, 1087, 1088, 1089, 1094, 1095,</span><br /> - <span style="margin-left: 1em;">1116.</span></p> - -<p>Cratinus, epigram on, 64.</p> - -<p>Cratinus the younger cited, 379, 727, 748, 1057, 1068.</p> - -<p>Cratinus the Athenian, 960.</p> - -<p>Crawfish, 537.</p> - -<p>Cremys, a kind of fish, 479.</p> - -<p>Creophylus cited, 569, (poetic version, 1216.)</p> - -<p>Cretan banquets, 231;<br /> - <span style="margin-left: 1em;">dances, 296;</span><br /> - <span style="margin-left: 1em;">music, 1001.</span></p> - -<p>Cribanites, a kind of loaf, 181.</p> - -<p>Crissæan war, caused by women, 896.</p> - -<p>Critias cited, 46, 683, 684, 731, 770, 776, 792, 844, 957, 1063.</p> - -<p>Criton cited, 277, 828.</p> - -<p>Crobylus cited, 89, 178, 181, 390, 405, 575, 604, 701.</p> - -<p>Cromylus the comic writer cited, 8.</p> - -<p>Crotonians overcome the Sybarites, 834;<br /> - <span style="margin-left: 1em;">dress of their chief magistrate, 836.</span></p> - -<p>Crounea, a drinking cup, 765.</p> - -<p>Crowns, 1072.</p> - -<p>Crumbs of bread used to wipe the hands, 645.</p> - -<p>Ctesias the Cindian cited, 73, 110, 237, 686, 698, 732, 847, 849, 896,<br /> - <span style="margin-left: 1em;">1022.</span></p> - -<p>Ctesibius the Chalcidean cited, 261.</p> - -<p>Ctesicles cited, 428, 703.</p> - -<p>Cubi, a kind of loaves, 188.</p> - -<p>Cuckoo-fish, 486;<br /> - <span style="margin-left: 1em;">how to cook them, 486.</span></p> - -<p>Cucumbers, 113, 123, 586;<br /> - <span style="margin-left: 1em;">various kinds, 124.</span></p> - -<p>Culix, a kind of drinking cup, 766.</p> - -<p>Cumæ, luxury of the people of, 846.</p> - -<p>Cup-bearers, 669;<br /> - <span style="margin-left: 1em;">female, 941.</span></p> - -<p>Cupellum, a kind of drinking cup, 770.</p> - -<p>Cups, drinking, 727;<br /> - <span style="margin-left: 1em;">pledges, 731.</span></p> - -<p>Curetes, derive their name from their luxurious habits, 846.</p> - -<p>Cuttlefish, 179, 509.</p> - -<p>Cyathis, a kind of drinking cup, 765.</p> - -<p>Cybium, a kind of fish, 195.</p> - -<p>Cydonian apples, 136.</p> - -<p>Cyllastis, a kind of loaf, 189.</p> - -<p>Cymbium, a kind of drinking cup, 768;<br /> - <span style="margin-left: 1em;">also a boat, 769.</span></p> - -<p>Cynætha, people of, averse to music, and utterly savage, 999.</p> - -<p>Cynic philosophers imitate only the bad qualities of the dog, 975.</p> - -<p>Cynulcus the Cynic, a Deipnosophist, 2.</p> - -<p>Cyprian figs, 129;<br /> - <span style="margin-left: 1em;">loaves, 186.</span></p> - -<p>Cyprinus, or carp, 485.</p> - -<p>Cyrus the Great, his liberality, 49.</p> - -<p>Cyrus the younger, his courtesans, 921.<br /><br /></p> - -<p><span class="smcap">Dactyleus</span>, a kind of fish, 481.</p> - -<p>Dactylotos, a drinking cup, 746.</p> - -<p>Damascus, famed for its plums, 81.</p> - -<p>Damophilus the Sicilian, his debauchery and death, 867.</p> - -<p>Damoxenus cited, 170, (poetic version, 1130,) 747, (1185.)</p> - -<p>Danæ, a courtesan, saves the life of Sophron, 946.</p> - -<p>Dancers at banquets, 22.</p> - -<p>Dances, 23;<br /> - <span style="margin-left: 1em;">originally arranged for freeborn men, 1003;</span><br /> - <span style="margin-left: 1em;">various kinds, 1004;</span><br /> - <span style="margin-left: 1em;">figures, 1005;</span><br /> - <span style="margin-left: 1em;">satyric, 1005;</span><br /> - <span style="margin-left: 1em;">Pyrrhic, 1006;</span><br /> - <span style="margin-left: 1em;">indecorous, 1008;</span><br /> - <span style="margin-left: 1em;">of the Thracians, 25;</span><br /> - <span style="margin-left: 1em;">of other barbarous nations, 1008.</span></p> - -<p>Dancing, writers on, 33.</p> - -<p>Daphnus the Ephesian, a Deipnosophist, 3.</p> - -<p>Daratus, a kind of loaf, 188.</p> - -<p>Dardanians, their numerous slaves, 428.</p> - -<p>Dates, 1041;<br /> - <span style="margin-left: 1em;">dates without stones, 1042.</span></p> - -<p>Decelean vinegar, 111.</p> - -<p>Deinias, a kind of drinking cup, 750.</p> - -<p>Deinon cited, 110.</p> - -<p>Deinus, a dance, 745.</p> - -<p>Deinus, a kind of drinking cup, 744.</p> - -<p>Deipnosophists, list of the, 2.</p> - -<p>Deipnus, a hero honoured in Achaia, 64.</p> - -<p>Delphians, the, 277.</p> - -<p>Demades, a debauchee, 73;<br /> - <span style="margin-left: 1em;">cited, 166.</span></p> - -<p>Demaratus, liberality of the Persian king to, 49.</p> - -<p>Demarete cited, 1004.</p> - -<p>Demetrius cited, 1086.</p> - -<p>Demetrius of Athens, 268.</p> - -<p>Demetrius of Byzantium cited, 714, 878, 1010.</p> - -<p>Demetrius the comic poet cited, 639.</p> - -<p>Demetrius Ixion cited, 82, 84, 124, 619.</p> - -<p>Demetrius the Magnesian cited, 975.</p> - -<p>Demetrius Phalereus, his luxury, 867;<br /> - <span style="margin-left: 1em;">cited, 368, 889.</span></p> - -<p>Demetrius Poliorcetes, 409.</p> - -<p>Demetrius the Scepsian cited, 73, 91, 134, 152, 229, 250, 278, 373,<br /> - <span style="margin-left: 1em;">545, 670, 1029, 1052, 1114, 1115.</span> - -<span class="pagenum">[Pg 1235]</span></p> - -<p>Demetrius of Trœzene cited, 225.</p> - -<p>Democedes the Crotonian, 836.</p> - -<p>Demochares cited, 340, 397, 398, 814, 974.</p> - -<p>Democlides cited, 279.</p> - -<p>Democritus of Abdea, his death, 76;<br /> - <span style="margin-left: 1em;">cited, 120, 269.</span></p> - -<p>Democritus the Ephesian cited, 841.</p> - -<p>Democritus of Nicomedia, a Deipnosophist, 2.</p> - -<p>Demodemas cited, 1090.</p> - -<p>Demonax the Mantinean, invention of gladiatorial combats ascribed<br /> - <span style="margin-left: 1em;">to, 249.</span></p> - -<p>Demonicus cited, 647.</p> - -<p>Demophilus cited, 367.</p> - -<p>Demosthenes, his debauchery, 946;<br /> - <span style="margin-left: 1em;">for some time a water-drinker, 73;</span><br /> - <span style="margin-left: 1em;">cited, 73, 266, 288, 381, 419, 542, 768, 778, 794, 803, 916, 934,</span><br /> - <span style="margin-left: 1em;">945, 948, 1031, 1045.</span></p> - -<p>Demoxenus cited, 24.</p> - -<p>Demus and his peacocks, 626.</p> - -<p>Demylus, a fish-eater, 544.</p> - -<p>Deoxippus cited, 752.</p> - -<p>Depas, a kind of drinking cup, 740.</p> - -<p>Depastron, a drinking cup, 745.</p> - -<p>Dercylus cited, 144.</p> - -<p>Desire likened to thirst, 203.</p> - -<p>Desposionautæ, freedmen among the Lacedæmonians, 427.</p> - -<p>Dessert, dishes for the, 1027.</p> - -<p>Dexicrates cited, 204.</p> - -<p>Dicæarchus cited, 23, 143, 727, 764, 892, 949, 962, 989, 1016, 1025,<br /> - <span style="margin-left: 1em;">1063, 1065, 1067.</span></p> - -<p>Dicæocles of Cnidus cited, 814.</p> - -<p>Dice, game with, 27.</p> - -<p>Didymus cited, 50, 92, 111, 116, 225, 579, 585, 619, 746, 761, 768,<br /> - <span style="margin-left: 1em;">773, 777, 778, 779, 802, 1013, 1016, 1100.</span></p> - -<p>Dieuchidas cited, 412.</p> - -<p>Dinias, the perfumer, 885.</p> - -<p>Dinners, provision for, 635;<br /> - <span style="margin-left: 1em;">different courses at, 1025.</span></p> - -<p>Dinon cited, 237, 806, 971, 1011, 1043.</p> - -<p>Dinus, harbour and grove of, 527.</p> - -<p>Dinus, a drinking cup, 805.</p> - -<p>Diocles, a writer on cookery, 828.</p> - -<p>Diocles, the comic poet, cited, 227, 480, 482, 672, 840, 907.</p> - -<p>Diocles the epicure, 542.</p> - -<p>Diocles of Carystus cited, 53, 75, 87, 90, 94, 97, 100, 113, 124, 144,<br /> - <span style="margin-left: 1em;">174, 182, 193, 198, 478, 497, 504, 511, 520, 585, 1066, 1088.</span></p> - -<p>Diocles of Cynætha, a parodist, 1020.</p> - -<p>Diocles of Peparethus, a water-drinker, 73.</p> - -<p>Diodorus cited, 1027.</p> - -<p>Diodorus the Aristophanian cited, 296, 762, 763, 764, 777.</p> - -<p>Diodorus Periegetes cited, 944.</p> - -<p>Diodorus Siculus cited, 867.</p> - -<p>Diodorus of Sinope cited, 372, 376, (poetic version, 1153,) 681.</p> - -<p>Diodotus the Erythræan cited, 686.</p> - -<p>Diogenes, the tragic poet, 1015. - -<span class="pagenum">[Pg 1236]</span></p> - -<p>Diogenes the Babylonian cited, 270, 843.</p> - -<p>Diogenes the Cynic cited, 256, 399.</p> - -<p>Diogenes the Epicurean, 335.</p> - -<p>Diomnestus becomes master of a great treasure, 859.</p> - -<p>Dion the Academic cited, 56.</p> - -<p>Dion of Chios, a harp-player, 1019.</p> - -<p>Dionysioclides, a Deipnosophist, 160.</p> - -<p>Dionysius cited, 513.</p> - -<p>Dionysius the Brazen, why so called, 1069;<br /> - <span style="margin-left: 1em;">cited, 700, 960, 1067, 1068, 1122.</span></p> - -<p>Dionysius of Heraclea, the Turncoat, 691;<br /> - <span style="margin-left: 1em;">his gluttony and obesity, 879.</span></p> - -<p>Dionysius the Iambic cited, 446.</p> - -<p>Dionysius the Leathern-armed, 826.</p> - -<p>Dionysius of Samos cited, 761, 768.</p> - -<p>Dionysius of Sinope cited, 600, 638, (poetic version, 1177,) 744, 794,<br /> - <span style="margin-left: 1em;">982, 1061.</span></p> - -<p>Dionysius the Slender cited, 758.</p> - -<p>Dionysius the Thracian cited, 785, 801, 802.</p> - -<p>Dionysius, the son of Tryphon, cited, 401, 805, 1024.</p> - -<p>Dionysius, the tyrant, cited, 633, 874.</p> - -<p>Dionysius of Utica cited, 1037.</p> - -<p>Dionysius the younger, a drunkard, 688;<br /> - <span style="margin-left: 1em;">his infamous conduct to the Locrians, 866;</span><br /> - <span style="margin-left: 1em;">his death, 866.</span></p> - -<p>Dioscorides cited, 13, 227, 228.</p> - -<p>Diotimus cited, 962.</p> - -<p>Diotimus the Funnel, a drunkard, 689.</p> - -<p>Dioxippus cited, 168, 752, 794, 804.</p> - -<p>Diphilus cited, 58, (poetic version, 1124,) 76, 82, 83, 84, 86, 88,<br /> - <span style="margin-left: 1em;">89, 90, 91, 92, 94, 96, 97, 101, 103, 105, 111, 114, 115, 116, 118,</span><br /> - <span style="margin-left: 1em;">122, 125, 134, 135, 138, 149, 150, 152, 176, 190, 199, 200, 205,</span><br /> - <span style="margin-left: 1em;">217, 219, 251, 253, 265, 269, 302, 353, 356, (1140,) 358, 360,</span><br /> - <span style="margin-left: 1em;">(1144,) 364, 372, (1147,) 376, 388, 389, 400, 406, 411, 458, (1161,)</span><br /> - <span style="margin-left: 1em;">483, 498, 559, 584, 603, 632, 658, 664, 665, 668, 704, 712, 773, 777,</span><br /> - <span style="margin-left: 1em;">793, 794, 798, 956, 1023, 1030, 1039, 1051, 1119, 1120.</span></p> - -<p>Diphilus of Laodicæa cited, 494.</p> - -<p>Diphilus the Siphnian cited, 581, 582, 583, 584, 585.</p> - -<p>Dipyrus, a kind of loaf, 182.</p> - -<p>Diyllus the Athenian cited, 249, 947.</p> - -<p>Dog-brier, the, 116.</p> - -<p>Dog-killing festival at Argos, 166.</p> - -<p>Dole-basket banquets, 575.</p> - -<p>Dolphins, sacred fish, 444;<br /> - <span style="margin-left: 1em;">affection of, for men, 967.</span></p> - -<p>Dorian harmony, character of the, 996.</p> - -<p>Doricha, a courtesan, epigram on, 952.</p> - -<p>Dorieus cited, 650.</p> - -<p>Dorion, witticisms of, 533;<br /> - <span style="margin-left: 1em;">cited, 131, 195, 443, 444, 447, 451, 461, 466, 471, 477, 478, 479,</span><br /> - <span style="margin-left: 1em;">481, 485, 486, 490, 491, 492, 495, 496, 502, 504, 505, 507, 508,</span><br /> - <span style="margin-left: 1em;">516, 517, 518, 520.</span></p> - -<p>Dorotheus of Ascalon cited, 520, 646, 768, 795, 1053, 1059.</p> - -<p>Dosiades cited, 231, 414.</p> - -<p>Douris cited, 1017.</p> - -<p>Doves, 621.</p> - -<p>Dracon of Corcyra cited, 1106.</p> - -<p>Dramice, a kind of loaf, 188.</p> - -<p>Dress, attention to, 34.</p> - -<p>Drimacus, story of, 417.</p> - -<p>Drinking cups, 727.</p> - -<p>Drinking matches, 690.</p> - -<p>Drinking, occasional, recommended, 772;<br /> - <span style="margin-left: 1em;">rules for the regulation of, 59;</span><br /> - <span style="margin-left: 1em;">evils of, 675, 701.</span></p> - -<p>Dromeas the Coan, his riddles, 714.</p> - -<p>Dromon cited, 378, 646.</p> - -<p>Drunkards, fate of, 16;<br /> - <span style="margin-left: 1em;">a party of, 61;</span><br /> - <span style="margin-left: 1em;">catalogues of, 688, 692, 695.</span></p> - -<p>Ducks, 623;<br /> - <span style="margin-left: 1em;">various kinds, 623</span></p> - -<p>Dures, or Duris, cited, 29, 32, 250, 268, 286, 365, 390, 398, 686,<br /> - <span style="margin-left: 1em;">842, 853, 857, 867, 874, 966, 967, 986, 1113.</span></p> - -<p>Dwarfs and mannikins among the Sybarites, 831.<br /><br /></p> - -<p><span class="smcap">Eaters</span>, Hercules, and other great, 648.</p> - -<p>Echemenes cited, 959.</p> - -<p>Ecphantides cited, 160.</p> - -<p>Eels, conger, great size of, 454;<br /> - <span style="margin-left: 1em;">other eels, 466, 491.</span></p> - -<p>Eggs, 94;<br /> - <span style="margin-left: 1em;">why Helen was said to be born from an egg, 95.</span></p> - -<p>Egyptian beans, 121;<br /> - <span style="margin-left: 1em;">wines, 55.</span></p> - -<p>Egyptians, their deities ridiculed, 470;<br /> - <span style="margin-left: 1em;">great eaters of bread, 659.</span></p> - -<p>Elecatenes, or spindle fish, 473.</p> - -<p>Elephant, affection of a, for a child, 968;<br /> - <span style="margin-left: 1em;">a drinking cup, so called, 747.</span></p> - -<p>Elephantine pickle, 193.</p> - -<p>Ellops, a fish, 471.</p> - -<p>Elpinice, the sister of Cimon, 941.</p> - -<p>Embroidered girdles worn by the people of Siris, 838.</p> - -<p>Empedocles cited, 528, 576, 668, 818.</p> - -<p>Enalus, legend of, 736.</p> - -<p>Encrasicholi, a kind of fish, 471.</p> - -<p>Encris, a kind of loaf, 182.</p> - -<p>Encryphias, a kind of loaf, 182.</p> - -<p>Enigmas, 707.</p> - -<p>Enigmatic presents, 528;<br /> - <span style="margin-left: 1em;">sayings, 714.</span></p> - -<p>Entimus the Gortinian, favour of the king of Persia for, 79.</p> - -<p>Epænetus cited, 95, 147, 461, 466, 477, 479, 491, 518, 585, 609, 624,<br /> - <span style="margin-left: 1em;">827, 1058.</span></p> - -<p>Eparchides cited, 50, 100.</p> - -<p>Epeunacti, among the Lacedæmonians, 126.</p> - -<p>Ephebus, a drinking cup, 747.</p> - -<p>Ephesians, luxury of the, 842.</p> - -<p>Ephesus, legend of its foundation, 569.</p> - -<p>Ephippus, cited, 47, 48, 62, 79, (poetic version, 1126,) 94, 95, 100,<br /> - <span style="margin-left: 1em;">108, 186, 198, 237, 507, 546, 547, 565, 566, 572, 575, 583, 599,</span><br /> - <span style="margin-left: 1em;">667, 680, 685, 769, 815, 856, 861, 913, 914, 915, 985, 1027.</span></p> - -<p>Ephorus cited, 175, 249, 367, 414, 489, 555, 800, 826, 839, 1017.</p> - -<p>Epicharmus cited, 7, 51, 59, (poetic version, 1124,) 80, 85, 91, 94,<br /> - <span style="margin-left: 1em;">96, 98, 100, 104, 107, 114, 116, 117, 128, 142, 143, 151, 154, 157,</span><br /> - <span style="margin-left: 1em;">174, 176, 177, 182, 196, 197, 198, 200, 225, 255, 258, 284, 286,</span><br /> - <span style="margin-left: 1em;">334, 372, 436, 442, 443, 444, 447, 449, 450, 451, 452, 453, 462,</span><br /> - <span style="margin-left: 1em;">466, 477, 479, 480, 484, 486, 490, 491, 492, 496, 501, 502, 503,</span><br /> - <span style="margin-left: 1em;">504, 505, 506, 507, 508, 509, 511, 513, 516, 517, 520, 535, 570,</span><br /> - <span style="margin-left: 1em;">571, 576, 577, 583, 590, 612, 616, 628, 631, 643, 648, 669, 764,</span><br /> - <span style="margin-left: 1em;">797, 986, 987, 1002, 1031, 1032, 1036, 1089, 1116.</span></p> - -<p>Epiclees wastes his fortune, and commits suicide, 859.</p> - -<p>Epicrates cited, 98, (poetic version, 1127,) 412, 666, 740, 911,<br /> - <span style="margin-left: 1em;">(1195,) 966, 1048.</span></p> - -<p>Epicures censured, 438;<br /> - <span style="margin-left: 1em;">catalogue of, 540.</span></p> - -<p>Epicurus advocates sensual pleasures, 875;<br /> - <span style="margin-left: 1em;">his sect banished from Rome, 875;</span><br /> - <span style="margin-left: 1em;">cited, 289, 298, 438, 439, 558, 800, 875, 938.</span></p> - -<p>Epigenes cited, 126, 604, 645, 746, 747, 753, 755, 765, 775, 797, 804.</p> - -<p>Epigonus, a harp-player, 1019.</p> - -<p>Epilycus cited, 47, 218, 226, 1040.</p> - -<p>Epimelis, doubtful what, 138.</p> - -<p>Epimenides the Cretan cited, 444.</p> - -<p>Epinicus cited, 683, 747, 794.</p> - -<p>Erasistratus cited, 75, 510, 827, 1063.</p> - -<p>Erasixenus, epitaph on, 689.</p> - -<p>Eratosthenes cited, 226, 248, 302, 433, 441, 446, 593, 769, 799, 938,<br /> - <span style="margin-left: 1em;">802.</span></p> - -<p>Erbulian wine, 44.</p> - -<p>Ergias the Rhodian cited, 568.</p> - -<p>Erinna cited, 445.</p> - -<p>Eriphus cited, 95, 141, 219, 223, 474, 1107.</p> - -<p>Eritimi, the, or sardines, 518.</p> - -<p>Erotidia, or festivals of love, 898.</p> - -<p>Erxias cited, 899.</p> - -<p>Erythræan goblets, 757.</p> - -<p>Erythrinus, or red mullet, 471.</p> - -<p>Escharites, a kind of loaf, 181.</p> - -<p>Ethanion, a kind of drinking cup, 749.</p> - -<p>Etruscan banquets, 247.</p> - -<p>Euagon of Lampsacus attempts to seize the city, 814.</p> - -<p>Eualces cited, 916.</p> - -<p>Euangelus cited, 1029.</p> - -<p>Euanthes cited, 464.</p> - -<p>Eubœan wine, 51.</p> - -<p>Eubœus of Paros, a parodist, 1115;<br /> - <span style="margin-left: 1em;">cited, 1117.</span></p> - -<p>Eubulides cited, 691.</p> - -<p>Eubulus the comic writer, cited, 12, 37, 42, 46, 47, 48, 56, 59,<br /> - <span style="margin-left: 1em;">(poetic version, 1124,) 70, 71, 77, 78, 80, 85, 105, 107, 108, 109,</span><br /> - <span style="margin-left: 1em;">134, 166, 168, 175, 178, 179, 186, 188, 272, 361, 376, (1153,) 388,</span><br /> - -<span class="pagenum">[Pg 1237]</span> - - <span style="margin-left: 1em;">390, 408, 463, 470, 471, 472, 474, 483, 489, 521, 537, 547, 582,</span><br /> - <span style="margin-left: 1em;">585, 599, 624, 626, 657, 658, 665, 668, 699, 709, 710, (1181,) 727,</span><br /> - <span style="margin-left: 1em;">744, 751, 754, 762, 790, 800, 831, 885, 892, 894, 899, (1192,) 907,</span><br /> - <span style="margin-left: 1em;">908, 909, 914, 993, 1023, 1026, 1032, 1045, 1064, 1067, 1084, 1085,</span><br /> - <span style="margin-left: 1em;">1095, 1103.</span></p> - -<p>Eucrates cited, 184.</p> - -<p>Eudemus the Athenian cited, 582.</p> - -<p>Eudoxus cited, 453, 618.</p> - -<p>Euenor cited, 76.</p> - -<p>Euhemerus the Coan cited, 1053.</p> - -<p>Eumachus the Corcyrean cited, 922, 1088.</p> - -<p>Eumæus cited, 797.</p> - -<p>Eumelus cited, 1119.</p> - -<p>Eumelus the Corinthian cited, 36, 436.</p> - -<p>Eumenes the Cardian cited, 686.</p> - -<p>Eumolpus cited, 760, 770.</p> - -<p>Eunicus cited, 144, 907, 936.</p> - -<p>Eunuchs, male and female, 825, 826.</p> - -<p>Euphantus cited, 395.</p> - -<p>Euphorion the Chaldean cited, 73, 137, 248, 283, 285, 413, 758, 1012,<br /> - <span style="margin-left: 1em;">1014, 1015, 1119.</span></p> - -<p>Euphræus, death of, 814.</p> - -<p>Euphranor, an epicure, 544;<br /> - <span style="margin-left: 1em;">cited, 286, 1013.</span></p> - -<p>Euphron, the comic writer, cited, 11, 167, 482, 541, 594, (poetic<br /> - <span style="margin-left: 1em;">version, 1168,) 597, (1174,) 629.</span></p> - -<p>Euphronius cited, 791.</p> - -<p>Eupolis cited, 4, 28, 37, 77, 85, 86, 93, 112, 149, 157, 167, 175,<br /> - <span style="margin-left: 1em;">203, 225, 273, 285, 373, (poetic version, 1148,) 419, 449, 472, 497,</span><br /> - <span style="margin-left: 1em;">513, 517, 518, 580, 583, 588, 591, 599, 604, 618, 626, 627, 631,</span><br /> - <span style="margin-left: 1em;">640, 643, 644, 670, 673, 803, 856, 994, 1005, 1033, 1050, 1053,</span><br /> - <span style="margin-left: 1em;">1103, 1104.</span></p> - -<p>Euripides cited, 60, 63, 65, 100, (poetic version, 1128,) 109, 120,<br /> - <span style="margin-left: 1em;">128, 161, 201, 255, 256, 265, 415, 571, 580, 644, 651, 664, 674,</span><br /> - <span style="margin-left: 1em;">717, 734, 760, 792, 796, 806, 807, 838, 897, 898, 900, 905, 956,</span><br /> - <span style="margin-left: 1em;">957, 971, 979, 1023, 1025, 1039, 1053, 1062, 1064, 1067, 1081.</span></p> - -<p>Eurydice, her war with Olympias, 897.</p> - -<p>Eurypilus cited, 814.</p> - -<p>Euthias cited, 944.</p> - -<p>Euthycles cited, 205.</p> - -<p>Euthydemus the Athenian cited, 96, 124, 192, 195, 481, 484, 496, 518,<br /> - <span style="margin-left: 1em;">827.</span></p> - -<p>Euthymenes the Massiliote cited, 120.</p> - -<p>Euxenus of Phocæa, his marriage with Petta, 921.</p> - -<p>Euxitheus cited, 253.</p> - -<p>Evenus the Parian cited, 578, 673.</p> - -<p>Evergreen garlands of Egypt, 1085.</p> - -<p>Ewers, 643.</p> - -<p>Exocœtus, the, a fish, 525.</p> - -<p>Extravagance in individuals, instances of, 269.<br /><br /></p> - -<p><span class="smcap">Falernian</span> wine, two kinds of, 43, 44, 54.</p> - -<p>Fannian law, its provisions, 431. - -<span class="pagenum">[Pg 1238]</span></p> - -<p>Families ruined on account of women, 896.</p> - -<p>Fattening animals for food, 1050.</p> - -<p>Favourites, boy, 959.</p> - -<p>Feasts, writers on, 7;<br /> - <span style="margin-left: 1em;">Athenian, 223;</span><br /> - <span style="margin-left: 1em;">different sorts of, 571.</span></p> - -<p>Feet, anointing the, 886.</p> - -<p>Female cup-bearers, 941;<br /> - <span style="margin-left: 1em;">flatterers, 402;</span><br /> - <span style="margin-left: 1em;">flute-players, 969;</span><br /> - <span style="margin-left: 1em;">guards, 824.</span></p> - -<p>Festivals, 570;<br /> - <span style="margin-left: 1em;">their decency in ancient times, 572;</span><br /> - <span style="margin-left: 1em;">abused in after days, 573.</span></p> - -<p>Fig, the, 125;<br /> - <span style="margin-left: 1em;">various kinds, 126‒129;</span><br /> - <span style="margin-left: 1em;">its praises, 131;</span><br /> - <span style="margin-left: 1em;">dried figs, 1043.</span></p> - -<p>Fig-pecker, the, 107.</p> - -<p>Finches, 107.</p> - -<p>Fish, discourse on, 434;<br /> - <span style="margin-left: 1em;">esteemed a great luxury, 449, 462;</span><br /> - <span style="margin-left: 1em;">salt fish, 193, 434;</span><br /> - <span style="margin-left: 1em;">cartilaginous, 450;</span><br /> - <span style="margin-left: 1em;">fossil, 524;</span><br /> - <span style="margin-left: 1em;">singing, 524;</span><br /> - <span style="margin-left: 1em;">subterranean, 525;</span><br /> - <span style="margin-left: 1em;">rain fishes, 526;</span><br /> - <span style="margin-left: 1em;">of prophesying from, 524, 527;</span><br /> - <span style="margin-left: 1em;">qualities of, as food, 559.</span></p> - -<p>Fishermen, proud of their skill, 359.</p> - -<p>Fishing, writers on, 21.</p> - -<p>Fishmongers, churlishness of, 356;<br /> - <span style="margin-left: 1em;">frauds, 357.</span></p> - -<p>Flatterers. <i>See</i> Parasites.</p> - -<p>Flowers, love of, 887;<br /> - <span style="margin-left: 1em;">suitable for garlands, 1087, 1090.</span></p> - -<p>Flute, various kinds of, 1013;<br /> - <span style="margin-left: 1em;">playing on the, 984;</span><br /> - <span style="margin-left: 1em;">names of various airs for the, 986.</span></p> - -<p>Flute-players, female, 969.</p> - -<p>Food, kinds of, mentioned by Homer, 13, 20, 40.</p> - -<p>Formian wine, 43.</p> - -<p>Fossil fish, 524.</p> - -<p>Fox-shark, the, 449.</p> - -<p>Freedmen, among the Lacedæmonians, 427.</p> - -<p>Frogs, rain of, 526.</p> - -<p>Fruits, mentioned by Homer, 40;<br /> - <span style="margin-left: 1em;">names of, 81;</span> - <span style="margin-left: 1em;">plentiful at Athens, 1045.</span></p> - -<p>Frugal meals recommended, 660.</p> - -<p>Fundan wine, 44.<br /><br /></p> - -<p><span class="smcap">Galene</span> of Smyrna cited, 1085.</p> - -<p>Galenus of Pergamos, a Deipnosophist, 3;<br /> - <span style="margin-left: 1em;">cited, 43.</span></p> - -<p>Galeus, a kind of shark, 461;<br /> - <span style="margin-left: 1em;">how brought to table among the Romans, 461.</span></p> - -<p>Gallerides, a fish, 497.</p> - -<p>Games, 27.</p> - -<p>Ganymede, 959.</p> - -<p>Garlands, discussion on, 1069.</p> - -<p>Gauran wine, 43.</p> - -<p>Geese, livers of, 604.</p> - -<p>Gelaria, 496.</p> - -<p>Genthion, king of the Illyrians, his drunkenness, 695.</p> - -<p>Georgus cited, 1114.</p> - -<p>Gerana, her transformation, 620.</p> - -<p>Gladiatorial combats, 249.</p> - -<p>Glaucias cited, 115.</p> - -<p>Glaucides cited, 135, 136.</p> - -<p>Glaucion, a kind of duck, 623.</p> - -<p>Glaucon, a water-drinker, 72.</p> - -<p>Glaucon cited, 767.</p> - -<p>Glaucus the Locrian cited, 510, 581, 827, 1057.</p> - -<p>Glaucus, a sea deity, 464.</p> - -<p>Glaucus, a fish, 462;<br /> - <span style="margin-left: 1em;">how to cook, 463.</span></p> - -<p>Gluttons, many celebrated, 653.</p> - -<p>Gluttony, temples to, 655.</p> - -<p>Glycera, a courtesan, witty sayings of, 931.</p> - -<p>Glycera, the mistress of Harpalus, 935.</p> - -<p>Gnathæna, a courtesan, witty sayings of, 926, 931.</p> - -<p>Gnathenium, a courtesan, witty sayings of, 927.</p> - -<p>Gnesippus, a composer of ludicrous verses, 1024.</p> - -<p>Goat's flesh, 634;<br /> - <span style="margin-left: 1em;">supposed to give great strength, 634.</span></p> - -<p>Gold proscribed by the Bathanati, 369.</p> - -<p>Gold plate, rarity of, 365;<br /> - <span style="margin-left: 1em;">trinkets, 367.</span></p> - -<p>Golden trinkets proscribed by Lycurgus and by Plato, 367.</p> - -<p>Golden water, 825.</p> - -<p>Gorgias, the Leontine, his orderly life, 878;<br /> - <span style="margin-left: 1em;">his remark on Plato, 809;</span><br /> - <span style="margin-left: 1em;">cited, 907, 930, 952.</span></p> - -<p>Gorgons, 351.</p> - -<p>Gorgos, the keeper of the armoury, his pretended present to Alexander,<br /> - <span style="margin-left: 1em;">861.</span></p> - -<p>Gourds, 96, 586;<br /> - <span style="margin-left: 1em;">various kinds, 97;</span><br /> - <span style="margin-left: 1em;">philosophic discussion on, 98.</span></p> - -<p>Grammatical Science, plot of the play so called, 715.</p> - -<p>Grapes, 1044.</p> - -<p>Grayling, the sea, 463.</p> - -<p>Greeks, simplicity of their lives, according to Homer, 13;<br /> - <span style="margin-left: 1em;">fondness for amusements, 31.</span></p> - -<p>Griphi, 707;<br /> - <span style="margin-left: 1em;">examples of, 708.</span></p> - -<p>Groats, 207.</p> - -<p>Grouse, the, 628.</p> - -<p>Guests, reception of, 16;<br /> - <span style="margin-left: 1em;">attitudes of, 307;</span><br /> - <span style="margin-left: 1em;">presents to, 208.</span></p> - -<p>Guinea-fowl, the, 1047.</p> - -<p>Gyala, a kind of drinking cup, 744.</p> - -<p>Gyges the Lydian builds a monument to his courtesan, 916.</p> - -<p>Gymnastic exercises, invention of, ascribed to the Lacedæmonians, 23.</p> - -<p>Gymnopædiæ, festival of, 1083.</p> - -<p>Gynæconomi, their office, 385.<br /><br /></p> - -<p><span class="smcap">Hair</span>, attention paid to the, among certain nations, 846.</p> - -<p>Hake, the, a fish, 496.</p> - -<p>Halicarnassus, wine of, 54.</p> - -<p>Hanging, playing at, among the Thracians, 250.</p> - -<p>Hare, the, 630, 1049;<br /> - <span style="margin-left: 1em;">scarce in Attica, 630;</span><br /> - <span style="margin-left: 1em;">its fecundity, 632.</span></p> - -<p>Harmodius of Lepreum cited, 240, 698, 734, 764.</p> - -<p>Harmodius and Aristogiton, 960.</p> - -<p>Harmony, invention of, ascribed to the Phrygians, 995;<br /> - <span style="margin-left: 1em;">disputed, 995;</span><br /> - <span style="margin-left: 1em;">three kinds, 995.</span></p> - -<p>Harpalyce, songs in honour of, 988.</p> - -<p>Harp-fish, the, 479.</p> - -<p>Harp-players, high payment of, 994.</p> - -<p>Harpalus, his profligacy, 935, 950;<br /> - <span style="margin-left: 1em;">his monument to his mistress, 949.</span></p> - -<p>Harpocration the Mendesian cited, 1036.</p> - -<p>Healths, mode of drinking, 22.</p> - -<p>Hearth-loaf, 181.</p> - -<p>Hecatæus of Miletus cited, 57, 116, 189, 240, 647, 659, 706.</p> - -<p>Hedyle cited, 466.</p> - -<p>Hedylus cited, 281, 465, 544, 753, 775, 795.</p> - -<p>Hedypotides, drinking cups so called, 747.</p> - -<p>Hegemon of Thasos wrote on feasts, 7;<br /> - <span style="margin-left: 1em;">nicknamed the Lentil, 641;</span><br /> - <span style="margin-left: 1em;">his conduct in the theatre, 641;</span><br /> - <span style="margin-left: 1em;">protected by Alcibiades, 642;</span><br /> - <span style="margin-left: 1em;">cited, 126, 1116.</span></p> - -<p>Hegesander cited, 29, 72, 103, 145, 178, 217, 260, 268, 278, 334, 362,<br /> - <span style="margin-left: 1em;">391, 393, 394, 408, 455, (poetic version, 1160, 1225,) 512, 529,</span><br /> - <span style="margin-left: 1em;">538, 541, 542, 576, 631, 661, 681, 682, 702, 761, 764, 811, 871,</span><br /> - <span style="margin-left: 1em;">902, 915, 933, 945, 1044, 1049.</span></p> - -<p>Hegesianax recites his poems, 250;<br /> - <span style="margin-left: 1em;">cited, 620.</span></p> - -<p>Hegesias cited, 1090.</p> - -<p>Hegesilochus the Rhodian, his infamous life, 702.</p> - -<p>Hegesippus cited, 439, 639, 827, 1028.</p> - -<p>Hegesippus the Tarentine cited, 828.</p> - -<p>Helen, Poor, a courtesan, 933.</p> - -<p>Helena, a gluttonous woman, 653.</p> - -<p>Helichryse, an Egyptian flower, 1087.</p> - -<p>Heliodorus cited, 74, 362, 640.</p> - -<p>Hellanicus cited, 647, 648, 655, 729, 749, 1015, 1042, 1085, 1086.</p> - -<p>Helots, the, 415, 427;<br /> - <span style="margin-left: 1em;">conduct of the Lacedæmonians to, 1051.</span></p> - -<p>Hemerocalles, or day-beauty, a flower, 1088.</p> - -<p>Heminerus, or half-pickled fish, 196.</p> - -<p>Hemitomus, a kind of drinking cup, 749.</p> - -<p>Heniochus cited, 426, 625, 643, 771.</p> - -<p>Hepatos, the, 178, 472.</p> - -<p>Hephæstion cited, 1075.</p> - -<p>Hepsetus, or boiled fish, 471.</p> - -<p>Heracleon the Ephesian cited, 475, 485, 805.</p> - -<p>Heraclides the comic poet cited, 853.</p> - -<p>Heraclides the Cumean cited, 79, 235, 824, 829.</p> - -<p>Heraclides Lembus cited, 164, 526, 905, 924.</p> - -<p>Heraclides the Mopseatian cited, 370.</p> - -<p>Heraclides of Pontus cited, 719, 820, 836, 839, 842, 854, 859, 885,<br /> - <span style="margin-left: 1em;">888, 960, 995, 1121.</span></p> - -<p>Heraclides the Syracusan cited, 95, 518, 827, 1034, 1051. - -<span class="pagenum">[Pg 1239]</span></p> - -<p>Heraclides of Tarentum cited, 87, 105, 106, 111, 124, 133, 174, 188,<br /> - <span style="margin-left: 1em;">198.</span></p> - -<p>Heraclitus cited, 764.</p> - -<p>Heraclitus the comic poet cited, 653.</p> - -<p>Heraclitus of Ephesus cited, 293, 973.</p> - -<p>Heralds employed as cup-bearers, 670;<br /> - <span style="margin-left: 1em;">in sacrifices, 1055.</span></p> - -<p>Hercules, voracity of, 648;<br /> - <span style="margin-left: 1em;">receives a cup from the Sun, 749;</span><br /> - <span style="margin-left: 1em;">poetic fables about, 822.</span></p> - -<p>Herculeum, a drinking cup, 748.</p> - -<p>Hermeas cited, 241, 692, 901, 967.</p> - -<p>Hermes, a drink so called, 53.</p> - -<p>Hermesianax of Colophon cited, 953, (poetic version, 1197.)</p> - -<p>Hermias of Atarneus, death of, 1112.</p> - -<p>Hermippus cited, 30, 34, 45, 48, 96, 97, 128, 129, 197, 204, 249, 261,<br /> - <span style="margin-left: 1em;">340, 396, 448, 540, 543, 659, 666, 699, 712, 713, (poetic version,</span><br /> - <span style="margin-left: 1em;">1182,) 728, 759, 762, 763, 767, 775, 778, 803, 841, 881, 882, 889,</span><br /> - <span style="margin-left: 1em;">940, 942, 945, 987, 1016, 1038, 1040, 1066, 1113, 1117, 1120.</span></p> - -<p>Hermippus of Smyrna cited, 513.</p> - -<p>Hermon cited, 137, 420.</p> - -<p>Hermonax cited, 87, 129, 803.</p> - -<p>Herodes Atticus cited, 166.</p> - -<p>Herodian of Alexandria cited, 86.</p> - -<p>Herodicus the Babylonian cited, 352.</p> - -<p>Herodicus the Cratetian cited, 341, 348, 370, 538, 934, 944.</p> - -<p>Herodorus of Heraclea cited, 95, 365, 648, 756, 807.</p> - -<p>Herodorus, the Megarian trumpeter, his strength and skill, 653.</p> - -<p>Herodotus cited, 31, 71, 73, 121, 132, 182, 189, 197, 224, 233, 236,<br /> - <span style="margin-left: 1em;">237, 240, 365, 409, 418, 625, 629, 631, 633, 647, 673, 692, 754,</span><br /> - <span style="margin-left: 1em;">776, 804, 828, 869, 951, 952, 1001, 1024, 1041, 1121.</span></p> - -<p>Herodotus the logomime, 31.</p> - -<p>Herodotus the Lycian cited, 127, 131.</p> - -<p>Herondas cited, 143.</p> - -<p>Heropythus cited, 466.</p> - -<p>Hesiod cited, 66, 68, 96, 104, 167, 190, 192, 289, 296, 574, 672, 675,<br /> - <span style="margin-left: 1em;">738, 782, 784, 796, 806, 891, 972.</span></p> - -<p>Hetæra, 913.</p> - -<p>Hetæridia, festivals, 915.</p> - -<p>Hicesius cited, 1088, 1101.</p> - -<p>Hiero, ship of, 329.</p> - -<p>Hieronymus cited, 78, 1015.</p> - -<p>Hieronymus the Rhodian cited, 670, 687, 799, 890, 892, 960, 965.</p> - -<p>Hilarodists, 989.</p> - -<p>Hippagoras cited, 1005.</p> - -<p>Hipparchus cited, 168, 619, 761, 773, 1104.</p> - -<p>Hippasus cited, 23.</p> - -<p>Hippias the Erythræan cited, 406.</p> - -<p>Hippias the Rhegian cited, 51.</p> - -<p>Hippias the Sophist cited, 971.</p> - -<p>Hippidion, a kind of fish, 477.</p> - -<p>Hippocrates cited, 74, 75, 94, 629.</p> - -<p>Hippolochus cited, 208, 210, 634, 980.</p> - -<p>Hippon the atheist cited, 973. -<span class="pagenum">[Pg 1240]</span></p> - -<p>Hipponax, a very little man, but strong, 884;<br /> - <span style="margin-left: 1em;">cited, 81, 131, 477, 510, 582, 591, 610, 767, 791, 995, 997, 1031,</span><br /> - <span style="margin-left: 1em;">1116.</span></p> - -<p>Hippotes drives out the tyrants of Chios, 407.</p> - -<p>Hippuris, or horse-tail, a fish, 477.</p> - -<p>Holmus, a kind of drinking cup, 789.</p> - -<p>Homer cited, 13‒31, 36, 40‒42, 58, 64, 65, 66, 67, 68, 79, 89, 101,<br /> - <span style="margin-left: 1em;">107, 109, 123, 129, 143, 202, 223, 277, 287, 289‒308, 361, 373, 404,</span><br /> - <span style="margin-left: 1em;">415, 446, 468, 493, 496, 531, 571, 572, 573, 587, 588, 604, 615,</span><br /> - <span style="margin-left: 1em;">616, 625, 631, 643, 644, 649, 650, 667, 671, 684, 723, 724, 726,</span><br /> - <span style="margin-left: 1em;">734, 736, 737, 740, 746, 757, 760, 761, 766, 768, 778, 779, 781,</span><br /> - <span style="margin-left: 1em;">784, 785, 786, 787, 788, 791, 796, 797, 799, 801, 812, 819, 821, 822,</span><br /> - <span style="margin-left: 1em;">823, 838, 874, 890, 891, 902, 906, 978, 995, 1001, 1009, 1010, 1011,</span><br /> - <span style="margin-left: 1em;">1021, 1044, 1055, 1056, 1077, 1098, 1099, 1120.</span></p> - -<p>Homorus, a kind of loaf, 182.</p> - -<p>Honey, use of, said to contribute to longevity, 76.</p> - -<p>Horæa, a kind of fish, 193.</p> - -<p>Horn for drinking, 758;<br /> - <span style="margin-left: 1em;">large size, 759.</span></p> - -<p>Horse, a fish so called, 477.</p> - -<p>Horses taught to dance, 834.</p> - -<p>Hospitality and liberality, examples of, 5.</p> - -<p>Hyacinthia, festival called, 226.</p> - -<p>Hybrias the Cretan cited, 1112, (poetic version, 1220.)</p> - -<p>Hyces, sacred fish, 515.</p> - -<p>Hycena, or plaice, 515.</p> - -<p>Hydraulic organ, the, 278.</p> - -<p>Hyperides, a glutton and gambler, 539;<br /> - <span style="margin-left: 1em;">cited, 198, 419, 669, 772, 884, 907, 935, 936, 937, 942, 983.</span></p> - -<p>Hyperochus cited, 846.</p> - -<p>Hystiacum, a kind of drinking cup, 800.<br /><br /></p> - -<p><span class="smcap">Iacchian</span> garland, the, 1082.</p> - -<p>Iambyca, a musical instrument, 1016.</p> - -<p>Iapygians, luxury of the, 838.</p> - -<p>Iatrocles cited, 512, 1032, 1033, 1034.</p> - -<p>Ibycus cited, 95, 115, 143, 276, 611, 903, (poetic version, 1194,)<br /> - <span style="margin-left: 1em;">958, (1206,) 962, 1087.</span></p> - -<p>Icarian wine, 49.</p> - -<p>Icarium, comedy and tragedy, first introduced at, 65.</p> - -<p>Icesias the Erasistratean cited, 145, 195, 437, 443, 447, 467, 477,<br /> - <span style="margin-left: 1em;">485, 488, 490, 492, 493, 496, 504, 508, 516, 517.</span></p> - -<p>Idomeneus cited, 853, 854, 921, 942, 946, 975.</p> - -<p>Illyrians, their drinking customs, 699.</p> - -<p>Immunities granted to cooks among the Sybarites, 835;<br /> - <span style="margin-left: 1em;">to other trades, 835.</span></p> - -<p>Indian gourd, the, 97.</p> - -<p>Interest of money, rate of, 976.</p> - -<p>Io Pæan explained, 1121.</p> - -<p>Ion cited, 34, 58, 112, 152, 154, 177, 286, 406, 420, 501, 648, 672,<br /> - <span style="margin-left: 1em;">706, 712, 730, 746, 762, 791, 793, 797, 802, 963, 1012, 1013, 1102.</span></p> - -<p>Ionian harmony, its character, 997.</p> - -<p>Ionians, luxury of the, censured, 840;<br /> - <span style="margin-left: 1em;">their austere character, 997.</span></p> - -<p>Iopis, a fish, 519.</p> - -<p>Iotaline wine, 44.</p> - -<p>Ioulis, or coulus, a fish, 479.</p> - -<p>Iphiclus becomes possessed of Achaia by stratagem, 568.</p> - -<p>Iphicrates, supper of, 214.</p> - -<p>Iphicratis, a kind of drinking cup, 750.</p> - -<p>Ipnites, the, a kind of loaf, 180.</p> - -<p>Isanthes, a Thracian king, his luxury, 858.</p> - -<p>Isidorus the Characene cited, 155.</p> - -<p>Isis, the, 1089.</p> - -<p>Isistrus cited, 125.</p> - -<p>Isocrates cited, 907.</p> - -<p>Ister, or Istrus, cited, 428, 544, 762, 891, 1040.</p> - -<p>Isthmian cup, the, 753.</p> - -<p>Isthmian garland, the, 1081.</p> - -<p>Italian dance, its inventor, 33.</p> - -<p>Italian wines, qualities of the different, 43.</p> - -<p>Ithyphalli, 992.<br /><br /></p> - -<p><span class="smcap">Jackdaw</span>, collecting money for the, 566;<br /> - <span style="margin-left: 1em;">how caught, 619.</span></p> - -<p>Janus, inventions ascribed to, 1106.</p> - -<p>Jason cited, 989.</p> - -<p>Jesters, monkeys preferred to, by Anacharsis the Scythian, 979;<br /> - <span style="margin-left: 1em;">favoured by Philip of Macedon, 980;</span><br /> - <span style="margin-left: 1em;">their jokes resented, 983.</span></p> - -<p>Juba the Mauritanian cited, 163, 273, 280, 282, 283, 284, 362, 542.</p> - -<p>Jugglers and mimics, 32.</p> - -<p>Julius Cæsar, 429.<br /><br /></p> - - -<p><span class="smcap">Kid</span>, flesh of the, 634.</p> - -<p>Kidney-beans used by the Lacedæmonians as sweetmeats, 91.</p> - -<p>King chosen for his beauty, 906.</p> - -<p>King of the Persians, his luxury, 823, 873;<br /> - <span style="margin-left: 1em;">administers justice, 829.</span><br /><br /></p> - -<p><span class="smcap">Labican</span> wine, 43.</p> - -<p>Labionius, a kind of drinking cup, 742, 773.</p> - -<p>Labyzus, a sweet-smelling plant, 824.</p> - -<p>Lacedæmonians invent ball-play and gymnastic exercises, 23;<br /> - <span style="margin-left: 1em;">banquets, 224;</span><br /> - <span style="margin-left: 1em;">their simple diet, 831;</span><br /> - <span style="margin-left: 1em;">discourage luxury, 881;</span><br /> - <span style="margin-left: 1em;">afterwards adopt it, 229;</span><br /> - <span style="margin-left: 1em;">their marriages, 889;</span><br /> - <span style="margin-left: 1em;">music among them, 1001;</span><br /> - <span style="margin-left: 1em;">their conduct to the Helots, 1051.</span></p> - -<p>Lacena, a kind of drinking cup, 773.</p> - -<p>Laches cited, 123.</p> - -<p>Lacydes and Timon at a drinking match, 691.</p> - -<p>Laganium, a kind of loaf, 182.</p> - -<p>Lagis, a courtesan, 945.</p> - -<p>Lagynophoria, the, a festival, 434.</p> - -<p>Lais the courtesan, 912, 938.</p> - -<p>Lamia, the courtesan of Demetrius Poliorcetes, 923.</p> - -<p>Lampon, an epicure, 543.</p> - -<p>Lamprey, the, 490;<br /> - <span style="margin-left: 1em;">said to breed with the viper, 490.</span></p> - -<p>Lamprocles cited, 784.</p> - -<p>Lamprus the musician, a water-drinker, 72.</p> - -<p>Lamps and lanterns, 1118.</p> - -<p>Laodice murders her husband, 947.</p> - -<p>Lasthenea, a pupil of Plato, 874.</p> - -<p>Lasus of Hermione, sportive sayings of, 534;<br /> - <span style="margin-left: 1em;">cited, 719, 996.</span></p> - -<p>Lathyporphyrides, 611.</p> - -<p>Latus, a fish, 489.</p> - -<p>Laurentus, a wealthy Roman, 1;<br /> - <span style="margin-left: 1em;">his liberality and learning, 3.</span></p> - -<p>Leæna, a courtesan, her wit, 923.</p> - -<p>Leek, the, 585.</p> - -<p>Legumes, 640.</p> - -<p>Leiobatus, a kind of shark, 490.</p> - -<p>Leleges, slaves to the Carians, 426.</p> - -<p>Lentils, discourse on, 254.</p> - -<p>Leogoras, a gourmand, 608.</p> - -<p>Leonidas, a general, his expedient to prevent the desertion of his<br /> - <span style="margin-left: 1em;">troops, 698.</span></p> - -<p>Leonidas of Byzantium wrote on fishing, 21.</p> - -<p>Leonidas of Elis, the grammarian, a Deipnosophist, 2.</p> - -<p>Leontium, a courtesan, 933, 953.</p> - -<p>Lepaste, a kind of drinking cup, 773.</p> - -<p>Lepreus, his contests with Hercules, 649.</p> - -<p>Lesbian wine, 47, 54, 55;<br /> - <span style="margin-left: 1em;">praise of, 48.</span></p> - -<p>Lesbium, a kind of drinking cup, 775.</p> - -<p>Lettered cups, 743.</p> - -<p>Lettuces, 114;<br /> - <span style="margin-left: 1em;">their qualities, 115.</span></p> - -<p>Leucadian wine, 54.</p> - -<p>Leucisci, a general name for fish, 481.</p> - -<p>Leucomænis, or white sprat, 492.</p> - -<p>Leucon cited, 541.</p> - -<p>Leucus, a sacred fish, 446.</p> - -<p>Libations, 21, 48, 1107.</p> - -<p>Libraries, great, enumerated, 4.</p> - -<p>Licymnius the Chian cited, 902, 962.</p> - -<p>Limpets, 143.</p> - -<p>Lityerses, a glutton, 654.</p> - -<p>Liver, 178;<br /> - <span style="margin-left: 1em;">why called modest, 178.</span></p> - -<p>Loaves, different kinds of, 180, 190.</p> - -<p>Locrian harmony, 998.</p> - -<p>Loins, a dish called, 629.</p> - -<p>Loisasium, a kind of cup, 775.</p> - -<p>Lotus, the, 1042;<br /> - <span style="margin-left: 1em;">its uses, 1042.</span></p> - -<p>Love honoured as a deity, 898;<br /> - <span style="margin-left: 1em;">catalogue of things relating to, 953;</span><br /> - <span style="margin-left: 1em;">writers on, 956.</span></p> - -<p>Lucullus introduced the cherry from Pontus, 83;<br /> - <span style="margin-left: 1em;">brought habits of luxury to Rome, 432, 869.</span></p> - -<p>Lupins, 90;<br /> - <span style="margin-left: 1em;">saying of Zeno, 91.</span></p> - -<p>Lusitania, its abundance, 523.</p> - -<p>Luterium, a kind of drinking cup, 775. -<span class="pagenum">[Pg 1241]</span></p> - -<p>Luxury, Cato's complaints against, 432.</p> - -<p>Lyceas of Naucratis, cited, 983.</p> - -<p>Lychnis, the, 1089.</p> - -<p>Lyciurges, what, 776.</p> - -<p>Lycon the Peripatetic, his mode of life, 876.</p> - -<p>Lycophron of Chalcis cited, 90, 226, 437, 662, 775, 802, 889.</p> - -<p>Lycophronides cited, 1070.</p> - -<p>Lycurgus cited, 367.</p> - -<p>Lycurgus the orator cited, 419, 759, 936.</p> - -<p>Lycus cited, 76.</p> - -<p>Lydian harmony, 998.</p> - -<p>Lydians, luxury of the, 826;<br /> - <span style="margin-left: 1em;">their profligacy, 827.</span></p> - -<p>Lyernius the Celt, banquets of, 246.</p> - -<p>Lynceus the Samian cited, 102, 127, 168, 169, 181, 216, 242, 360, 380,<br /> - <span style="margin-left: 1em;">381, 390, 448, 449, 462, 492, 520, 533, 534, 568, 633, 686, 747,</span><br /> - <span style="margin-left: 1em;">794, 798, 931, 932, 1034, 1043, 1045.</span></p> - -<p>Lysander, question as to his mode of life, 869.</p> - -<p>Lysander of Sicyon, the harp-player, 1019.</p> - -<p>Lysanias the Cyrenean cited, 477, 807, 989.</p> - -<p>Lysias cited, 112, 334, 349, 350, 365, 575, 643, 856, 883, 935, 936,<br /> - <span style="margin-left: 1em;">945, 946, 975, 976.</span></p> - -<p>Lysimachus cited, 255.</p> - -<p>Lysippus cited, 543.</p> - -<p>Lysippus the statuary designs a new drinking cup for Cassander, 742.<br /><br /></p> - -<p><span class="smcap">Macareus</span> cited, 411, 1022.</p> - -<p>Macedonians addicted to drunkenness, 199.</p> - -<p>Machon the comic poet, inscription on his tomb, 380;<br /> - <span style="margin-left: 1em;">cited, 72, 380, 383, 387, 533, 538, (poetic version, 1163,) 539,</span><br /> -<span style="margin-left: 3.5em;">545, 549, 923, 930, 1060.</span></p> - -<p>Maconidæ, a kind of loaf, 183.</p> - -<p>Made dishes, 607.</p> - -<p>Madness, luxury of, 888.</p> - -<p>Mæandrius cited, 717.</p> - -<p>Mænis, or sprat, 491.</p> - -<p>Magadis, a musical instrument, 1013, 1017.</p> - -<p>Magas, king of Cyrene, choked with fat, 881.</p> - -<p>Magnes cited, 579, 1033, 1102.</p> - -<p>Magnesians, the, undone by luxury, 841.</p> - -<p>Magnus. See Myrtilus.</p> - -<p>Mago, his abstinence, 72.</p> - -<p>Magodus, the, 991.</p> - -<p>Malacus cited, 419.</p> - -<p>Mallows, 96.</p> - -<p>Maltese dogs, 831.</p> - -<p>Mamertine wine, 44.</p> - -<p>Manes, a kind of drinking cup, 777.</p> - -<p>Mania, a courtesan, why so called, 924;<br /> - <span style="margin-left: 1em;">her wit, 925.</span> - -<span class="pagenum">[Pg 1242]</span></p> - -<p>Manius Curius, his reply to the Sabines, 660.</p> - -<p>Mantineans, single combat invented by the, 249.</p> - -<p>Mareotic wine, the, 55.</p> - -<p>Marriage-feast of Alexander and his companions, 861;<br /> - <span style="margin-left: 1em;">of Caranus, 210.</span></p> - -<p>Marriages, Lacedæmonian, 889.</p> - -<p>Marseilles, wine of, 44.</p> - -<p>Marsic wine, 44.</p> - -<p>Marsyas cited, 1004.</p> - -<p>Marsyas the priest of Hercules cited, 744, 760, 764.</p> - -<p>Marsyas the younger cited, 115.</p> - -<p>Maryandini become subject to the Heracleans, 413.</p> - -<p>Masinissa, king, his joke on the Sybarites, 831;<br /> - <span style="margin-left: 1em;">his fondness for children, 831.</span></p> - -<p>Massilians, luxury of the, 838.</p> - -<p>Mastus, a kind of drinking cup, 777.</p> - -<p>Masyrius, a lawyer, a Deipnosophist, 2.</p> - -<p>Mathalides, a kind of drinking cup, 777.</p> - -<p>Matreas, the strolling player, 31.</p> - -<p>Matris cited, 649.</p> - -<p>Matris the Athenian, a water-drinker, 72.</p> - -<p>Matron cited, 102, 106, 125, 220, (poetic version, 1135,) 284, 540,<br /> - <span style="margin-left: 1em;">1050, 1115.</span></p> - -<p>Mattya, a dish so called, 1059.</p> - -<p>Meal mixed with wine, 683.</p> - -<p>Meals, names of, 18;<br /> - <span style="margin-left: 1em;">fashions at, 21.</span></p> - -<p>Medes, luxury borrowed from, by the Persians, 825.</p> - -<p>Megacles cited, 660.</p> - -<p>Megaclides cited, 822, 823.</p> - -<p>Megasthenes cited, 247.</p> - -<p>Melampus invented mixing wine and water, 74.</p> - -<p>Melanippides of Melos cited, 57, 677, 984, (poetic version, 1209,)<br /> - <span style="margin-left: 1em;">1042.</span></p> - -<p>Melanippus and Chariton, 960.</p> - -<p>Melanthias killed by gluttony, 878.</p> - -<p>Melanthius cited, 512.</p> - -<p>Melamorus, the, a fish, 492.</p> - -<p>Mele, a kind of drinking cup, 776.</p> - -<p>Meleager the Cynic cited, 804.</p> - -<p>Melissa, a courtesan, 253.</p> - -<p>Melophori, or Immortals, the Persian body-guard, 824, 863.</p> - -<p>Membras, a kind of anchovy, 451.</p> - -<p>Memphis the dancer, 33.</p> - -<p>Menæchmus cited, 107, 427, 1014, 1015, 1019.</p> - -<p>Menander cited, 119, (poetic version, 1128, 1129,) 156, 166, 190, 197,<br /> - <span style="margin-left: 1em;">217, 266, 274, 275, 276, 302, 364, 380, 382, 385, 389, 390, 425,</span><br /> - <span style="margin-left: 1em;">472, 473, 475, 486, 493, 574, 575, 576, 588, 603, 606, 644, 672,</span><br /> - <span style="margin-left: 1em;">681, 686, 698, 699, 705, 737, 752, 755, 761, 773, 800, 804, 806,</span><br /> - <span style="margin-left: 1em;">819, 828, 879, 884, 895, (1190,) 907, 914, 937, 949, 1029, 1030,</span><br /> - <span style="margin-left: 1em;">1041, 1046, 1054, 1058, 1104, 1119, 1120.</span></p> - -<p>Menecles of Barca cited, 285.</p> - -<p>Menecrates, the Syracusan, arrogance and folly of, 454.</p> - -<p>Menedemus and Asclepiades, 269.</p> - -<p>Menedemus, frugal banquets of, 661.</p> - -<p>Menesthenes cited, 789.</p> - -<p>Menetor cited, 946.</p> - -<p>Menippus the Cynic cited, 54, 1005, 1062.</p> - -<p>Menocles cited, 614.</p> - -<p>Menodorus cited, 97.</p> - -<p>Menodotus the Samian cited, 1047, 1072.</p> - -<p>Mensitheus cited, 58.</p> - -<p>Messenians, the, banish the Epicureans, 875.</p> - -<p>Metaceras, what, 204.</p> - -<p>Metagenes cited, 361, 424, 426, 516, 559, 606, 725, 913, 1120.</p> - -<p>Metaniptrum, a kind of drinking cup, 776.</p> - -<p>Metanira, a courtesan, 945.</p> - -<p>Metreas of Pitane wrote on feasts, 7.</p> - -<p>Metrobius cited, 1028.</p> - -<p>Metrodorus the Chian cited, 285, 616.</p> - -<p>Metrodorus the Scepsian cited, 884.</p> - -<p>Midas the Lydian, effeminacy of, 827.</p> - -<p>Milesians, their luxury, 839.</p> - -<p>Milo, the athlete, his voracity, 650.</p> - -<p>Mimnermus cited, 748.</p> - -<p>Minos of Crete and Ganymede, 959.</p> - -<p>Minstrels and dancers at banquets, 22.</p> - -<p>Misgolas, his fondness for harp-players, 535.</p> - -<p>Mithæcus the Locrian, cited, 186, 442, 513, 827.</p> - -<p>Mithridates, voracity of, 655.</p> - -<p>Mitylenæan wine, 49.</p> - -<p>Mixing wine and water, 667;<br /> - <span style="margin-left: 1em;">various proportions, 667, 672, 679.</span></p> - -<p>Mnasalces the Sicyonian cited, 262.</p> - -<p>Mnaseas the Locrian cited, 506.</p> - -<p>Mnaseas of Patra cited, 255, 464, 473, 524, 546, 849.</p> - -<p>Mnason the Phocian, his numerous slaves, 428.</p> - -<p>Mnesimachus cited, 473, 507, 519, 534, 566, 609, 635, 658, 659,<br /> - <span style="margin-left: 1em;">663, (poetic version, 1179.)</span></p> - -<p>Mnesiptolemus cited, 682.</p> - -<p>Mnesitheus, the Athenian, cited, 37, 88, 94, 97, 134, 135, 153, 160,<br /> - <span style="margin-left: 1em;">176, 191, 200, 562, 772.</span></p> - -<p>Mochus cited, 207, 775.</p> - -<p>Modesty, praise of, 973.</p> - -<p>Molpis cited, 227, 1061.</p> - -<p>Monaulos, a musical instrument, 280.</p> - -<p>Monophagein, meaning of, 12.</p> - -<p>Monositon, meaning of, 77.</p> - -<p>Mormylus, or mormyrus, a fish, 492.</p> - -<p>Moron, or mulberry, the, 84;<br /> - <span style="margin-left: 1em;">the modern blackberry, 84.</span></p> - -<p>Moschion cited, 328.</p> - -<p>Moschion, a water-drinker, 72.</p> - -<p>Moschus, a water-drinker, 72.</p> - -<p>Moschus cited, 1012.</p> - -<p>Mothaces, among the Lacedæmonians, 427.</p> - -<p>Mullets, 195, 510;<br /> - <span style="margin-left: 1em;">have different names according to their sizes, 195;</span><br /> - <span style="margin-left: 1em;">sacred fish, 512.</span></p> - -<p>Mushrooms, 99;<br /> - <span style="margin-left: 1em;">poisonous sorts, 100.</span></p> - -<p>Music, drinking to, 741;<br /> - <span style="margin-left: 1em;">horses taught to dance to, 834;</span><br /> - <span style="margin-left: 1em;">everything regulated by, among the Tyrrhenians, 830;</span><br /> - <span style="margin-left: 1em;">praise of, 994;</span><br /> - <span style="margin-left: 1em;">harmony, 995;</span><br /> - <span style="margin-left: 1em;">cultivated by the Arcadians, 999;</span><br /> - <span style="margin-left: 1em;">an incentive to courage, 1000;</span><br /> - <span style="margin-left: 1em;">among the Lacedæmonians and Cretans, 1001;</span><br /> - <span style="margin-left: 1em;">among barbarous nations, 1001;</span><br /> - <span style="margin-left: 1em;">at banquets, 1001;</span><br /> - <span style="margin-left: 1em;">its effect on body and mind, 1002;</span><br /> - <span style="margin-left: 1em;">decline of the art, 1008.</span></p> - -<p>Musical instruments, 278;<br /> - <span style="margin-left: 1em;">the hydraulic organ, 278;</span><br /> - <span style="margin-left: 1em;">flutes, 279, 282;</span><br /> - <span style="margin-left: 1em;">nablus, 280;</span><br /> - <span style="margin-left: 1em;">triangle, 280;</span><br /> - <span style="margin-left: 1em;">monaulos, 280;</span><br /> - <span style="margin-left: 1em;">calamaules, 281;</span><br /> - <span style="margin-left: 1em;">stringed instruments, 284;</span><br /> - <span style="margin-left: 1em;">wind instruments, 285.</span></p> - -<p>Mussels, 145.</p> - -<p>Mycerinus the Egyptian, his drunkenness, 692.</p> - -<p>Myconians said to be sordid and covetous, 11.</p> - -<p>Myma, what, 1058.</p> - -<p>Myndian wine, 54.</p> - -<p>Myrmecides the artist, 738.</p> - -<p>Myro the Byzantian cited, 783, 784.</p> - -<p>Myron of Priene cited, 427, 1051.</p> - -<p>Myronides cited, 1105.</p> - -<p>Myrrhina, a Samian courtesan, 946</p> - -<p>Myrsilus cited, 973.</p> - -<p>Myrtile, or Myrrhine wine, 53.</p> - -<p>Myrtilus the poet, a Deipnosophist, 2.</p> - -<p>Myrtle, the, 1090.</p> - -<p>Myrus, a kind of eel, 491.</p> - -<p>Mys the artist, 738.</p> - -<p>Mysta, the courtesan of Seleucus, sold for a slave, 947.</p> - -<p>Myxini, a kind of fish, 481.<br /><br /></p> - -<p><span class="smcap">Nablus</span>, a musical instrument, 280.</p> - -<p>Nannium, a courtesan, 908, 937.</p> - -<p>Nanus, king in Gaul, marriage-feast of his daughter, 921.</p> - -<p>Narcissus, the, 1088.</p> - -<p>Nastus, a kind of loaf, 184.</p> - -<p>Nations addicted to drunkenness, 698.</p> - -<p>Nauclides threatened with banishment for his luxury, 881.</p> - -<p>Naucrates cited, 630.</p> - -<p>Naucratite crown, the, 1079.</p> - -<p>Naucratis, pottery of, 766.</p> - -<p>Nausiclides cited, 103.</p> - -<p>Nausicrates cited, 464, 513, 521.</p> - -<p>Nautilus, the, 500;<br /> - <span style="margin-left: 1em;">epigram of Callimachus on, 500.</span></p> - -<p>Naxian wine, 51.</p> - -<p>Neodamodes, freedmen among the Lacedæmonians, 427.</p> - -<p>Neanthes of Cyzicus cited, 184, 280, 592, 921, 960, 1118.</p> - -<p>Nectar, wine from Babylon, so called, 53;<br /> - <span style="margin-left: 1em;">whether the food or drink of the gods, 63.</span><br /> - -<span class="pagenum">[Pg 1243]</span></p> - -<p>Neocles of Crotona cited, 95.</p> - -<p>Neoptolemus the Parian cited, 138, 718, 760.</p> - -<p>Nestor, a drunkard, 684;<br /> - <span style="margin-left: 1em;">his cup, 778.</span></p> - -<p>Nestor of Tarsus, cited, 653.</p> - -<p>Nettles, 103.</p> - -<p>New words, coiners of, 164.</p> - -<p>Nicænetus cited, 1074.</p> - -<p>Nicander the Chalcedonian cited, 793.</p> - -<p>Nicander the Colophonian cited, 57, 81, 84, 86, 87, 89, 106, 110, 114,<br /> - <span style="margin-left: 1em;">118, 121, 122, 136, 137, 153, 165, 174, 183, 185, 189, 207, 444,</span><br /> - <span style="margin-left: 1em;">453, 465, 479, 481, 577, 581, 582, 584, 585, 587, 617, 623, 740,</span><br /> - <span style="margin-left: 1em;">757, 760, 770, 775, 910, 967, 1038, 1085, 1088, 1091, 1121.</span></p> - -<p>Nicander of Thyatira cited, 189, 503, 728, 764, 768, 775, 805, 1084,<br /> - <span style="margin-left: 1em;">1088, 1104.</span></p> - -<p>Nicanor the Cyrenæan cited, 465.</p> - -<p>Nicias, his numerous slaves, 428.</p> - -<p>Nicias of Nicæa cited, 261, 430, 808, 810, 944, 972.</p> - -<p>Nicium, a courtesan, 253.</p> - -<p>Nicobula cited, 686.</p> - -<p>Nicochares cited, 57, 518, 672, 987, 1031, 1050, 1066.</p> - -<p>Nicocles cited, 227, 228.</p> - -<p>Nicocles of Cyprus, his contest in luxury with Straton, 851.</p> - -<p>Nicolaus of Damascus cited, 247, 391, 396, 397, 410, 418, 432, 526,<br /> - <span style="margin-left: 1em;">655, 869, 946, 1043, 1089.</span></p> - -<p>Nicomachus cited, 95, 456, 574, 737, 762.</p> - -<p>Nicomedes cited, 1017.</p> - -<p>Nicon cited, 777.</p> - -<p>Nicophon cited, 134, 208, 424, 508, 579, 612.</p> - -<p>Nicostratus cited, 108, 179, 182, 184, 196, 218, 364, 389, 472, 755,<br /> - <span style="margin-left: 1em;">777, 798, 828, 937, 982, 1046, 1061, 1094, 1095, 1107, 1119.</span></p> - -<p>Nilænetus cited, 941.</p> - -<p>Nile, ascent of the, 119;<br /> - <span style="margin-left: 1em;">mouths of the, 121;</span><br /> - <span style="margin-left: 1em;">water of the, highly esteemed for drinking, 73.</span></p> - -<p>Ninus, his epitaph, 850.</p> - -<p>Ninyas, given to luxury, 847.</p> - -<p>Nitetis induces Cambyses to invade Egypt, 896.</p> - -<p>Noisy trades prohibited in the city of the Sybarites, 831.</p> - -<p>Nomentum, wine of, 44.</p> - -<p>Nomium, song so called, 988.</p> - -<p>Numerius the Heraclean wrote on facts, 7;<br /> - <span style="margin-left: 1em;">on fishing, 20;</span><br /> - <span style="margin-left: 1em;">cited, 442, 450, 451, 462, 477, 478, 480, 484, 485, 486, 492, 495,</span><br /> - <span style="margin-left: 1em;">504, 505, 507, 513, 514, 515, 516, 517, 584.</span></p> - -<p>Nuts, 85;<br /> - <span style="margin-left: 1em;">question as to their wholesomeness, 87.</span></p> - -<p>Nymphis of Heraclea cited, 857, 878, 988.</p> - -<p>Nymphodorus cited, 416, 506, 524, 939, 972. -<span class="pagenum">[Pg 1244]</span></p> - -<p>Nymphs, the nurses of Bacchus, 63.</p> - -<p>Nysæus, the tyrant, a drunkard, 688.<br /><br /></p> - -<p><span class="smcap">Oaths</span>, strange, 583.</p> - -<p>Obelias, a kind of loaf, 184.</p> - -<p>Ochus, advice of, to his son, 878.</p> - -<p>Ocimum, a courtesan, 937.</p> - -<p>Odates and Zariadres, story of, 919.</p> - -<p>Œnas, a species of pigeon, 620.</p> - -<p>Œnopas, a parodist, 1020.</p> - -<p>Œnopides the Chian cited, 121.</p> - -<p>Œnoptæ, their office, 670.</p> - -<p>Oidos, a drinking cup, 806.</p> - -<p>Oils, 110.</p> - -<p>Oinisteria, a kind of drinking cup, 790.</p> - -<p>Ointments, use of, 885.</p> - -<p>Olbian mountains or Alps, 368.</p> - -<p>Olives, 92;<br /> - <span style="margin-left: 1em;">various sorts, 92.</span></p> - -<p>Ollix, a kind of drinking cup, 790.</p> - -<p>Olympias, mother of Alexander the Great, 687, 892;<br /> - <span style="margin-left: 1em;">her war with Eurydice, 897.</span></p> - -<p>Omartes, king of the Marathi, story of his daughter, 919.</p> - -<p>Omotaricum, 200.</p> - -<p>Omphale, the Lydian tyrant, 827.</p> - -<p>Onaris the Bisaltian, 834;<br /> - <span style="margin-left: 1em;">conquers the Cardians, 834.</span></p> - -<p>Onias, a kind of fish, 503.</p> - -<p>Onions, 40, 104;<br /> - <span style="margin-left: 1em;">various kinds, 106.</span></p> - -<p>Oon, a drinking cup, 806.</p> - -<p>Ooscyphia, a drinking cup, 806.</p> - -<p>Ophelion cited, 109, 175, 176.</p> - -<p>Oppianus the Cilician wrote on fishing, 20.</p> - -<p>Opsarion, 606.</p> - -<p>Opson, meaning of, 434.</p> - -<p>Orcynus, a fish, 495.</p> - -<p>Orindes, a kind of loaf, 183.</p> - -<p>Orphos, the, a fish, 495;<br /> - <span style="margin-left: 1em;">question as to accent, 495.</span></p> - -<p>Ortyges, the tyrant of Chios, 407.</p> - -<p>Osier, or willow, garlands of, 1072, 1074.</p> - -<p>Oxen fed on fish by the Thracians, 545.</p> - -<p>Oxybaphum, a kind of drinking cup, 789.</p> - -<p>Oysters, 140, 154;<br /> - <span style="margin-left: 1em;">mentioned by Homer, 143;</span><br /> - <span style="margin-left: 1em;">pearl oysters, 154;</span><br /> - <span style="margin-left: 1em;">marvellous production of, 526.<br /><br /></span></p> - -<p><span class="smcap">Pæans</span>, 1113.</p> - -<p>Pagurus, the, 501.</p> - -<p>Palaces of Homer's kings, 301.</p> - -<p>Palm, brain of the, 118.</p> - -<p>Pamphilus of Alexandria cited, 86, 87, 103, 115, 129, 138, 142, 148,<br /> - <span style="margin-left: 1em;">200, 274, 495, 512, 567, 609, 740, 749, 750, 753, 757, 762, 764,</span><br /> - <span style="margin-left: 1em;">777, 790, 791, 792, 803, 915, 1027, 1031, 1040, 1044, 1081, 1082.</span></p> - -<p>Pamphilus the Sicilian, his dinner verses, 6.</p> - -<p>Panætius the Rhodian cited, 89.</p> - -<p>Panaretus, a thin philosopher, 884.</p> - -<p>Panathenaicum, a kind of drinking cup, 790.</p> - -<p>Pancrates of Alexandria cited, 1082.</p> - -<p>Pancrates the Arcadian wrote on fishing, 20;<br /> - <span style="margin-left: 1em;">cited, 444, 479, 506, 762.</span></p> - -<p>Pandorus, a musical instrument, 281.</p> - -<p>Pan loaves, 181.</p> - -<p>Pantaleon the jester, his mock bequests, 982.</p> - -<p>Pantica of Cyprus, a beautiful but licentious woman, 972.</p> - -<p>Panyasis cited, 59, 60, 276, 748, 796.</p> - -<p>Paphian king and his flatterers, 401, 403.</p> - -<p>Parasites, 370;<br /> - <span style="margin-left: 1em;">early meaning of the term, 370;</span><br /> - <span style="margin-left: 1em;">later meaning, 372;</span><br /> - <span style="margin-left: 1em;">anecdotes of, 379.</span></p> - -<p>Parastatæ, a dish so called, 624.</p> - -<p>Parian figs, 127.</p> - -<p>Parilia, a Roman festival, 570.</p> - -<p>Parmenio cited, 737, 970.</p> - -<p>Parmeniscus of Metapontum, how cured of melancholy, 979.</p> - -<p>Parmeniscus cited, 252, 979.</p> - -<p>Parmeno the Byzantine cited, 127, 324, 351, 799.</p> - -<p>Parmeno the Rhodian cited, 485.</p> - -<p>Parodists, 284, 1115.</p> - -<p>Paropsis, discussion on the word, 578.</p> - -<p>Parrhasius, given to luxury, 869;<br /> - <span style="margin-left: 1em;">his inscription on his works, 1097.</span></p> - -<p>Parthanius cited, 84.</p> - -<p>Parthenius cited, 740, 744, 801, 1087.</p> - -<p>Parthians, kings of the, their summer and winter residences, 824.</p> - -<p>Partridge, the, 611, 1049.</p> - -<p>Passum, a drink of the Roman women, 696.</p> - -<p>Pathymias the Egyptian, 79.</p> - -<p>Paunches, 161, 167.</p> - -<p>Pausanias the Spartan, 224;<br /> - <span style="margin-left: 1em;">his luxury, 857.</span></p> - -<p>Paxamus cited, 593.</p> - -<p>Peacock, the, 626, 1047.</p> - -<p>Pearls, 155.</p> - -<p>Pears, 1040.</p> - -<p>Peas, 640.</p> - -<p>Pectis, a musical instrument, 1015.</p> - -<p>Pelamydes, a kind of fish, 193.</p> - -<p>Pelamys, the, 501.</p> - -<p>Pelica, a kind of drinking cup, 791.</p> - -<p>Pelignas the cook, 1055.</p> - -<p>Pella, or pellis, a kind of drinking cup, 791.</p> - -<p>Pelleter, a kind of drinking cup, 792.</p> - -<p>Peloponnesian wars, how occasioned, 911.</p> - -<p>Peloria, a festival, 1022.</p> - -<p>Peloris, or giant mussel, 154.</p> - -<p>Pelting with stones, 641.</p> - -<p>Penelope, at dice, 27.</p> - -<p>Penestæ, their condition, 414.</p> - -<p>Penny loaves, 184.</p> - -<p>Pentaploa, a kind of drinking cup, 792.</p> - -<p>Peparethian wine, 48.</p> - -<p>Pepper, 109.</p> - -<p>Perch, the, 502.</p> - -<p>Perfumes, 645;<br /> - <span style="margin-left: 1em;">known to Homer, 28;</span><br /> - <span style="margin-left: 1em;">used by the Carmani, 75;</span><br /> - <span style="margin-left: 1em;">condemned by Socrates, 1096.</span></p> - -<p>Pericles the Olympian, loose conduct of, 854, 940.</p> - -<p>Peripatetic school, duties of the chief of the, 876.</p> - -<p>Periwinkles, 143.</p> - -<p>Persæus of Citium, 261;<br /> - <span style="margin-left: 1em;">cited, 227, 228, 261, 968.</span></p> - -<p>Persian couches, 79;<br /> - <span style="margin-left: 1em;">banquets, 233.</span></p> - -<p>Persians, fond of dancing, 686;<br /> - <span style="margin-left: 1em;">their luxury, 823, 873.</span></p> - -<p>Petachnum, a kind of drinking cup, 792.</p> - -<p>Petelia, fortitude of the inhabitants of, 846.</p> - -<p>Petta, her marriage with Euxenus, 921.</p> - -<p>Phæacians, luxury of the, 14, 26;<br /> - <span style="margin-left: 1em;">dances, 24.</span></p> - -<p>Phædimus cited, 797.</p> - -<p>Phædo, his remark on Plato, 809.</p> - -<p>Phænias cited, 89, 102, 106, 113, 117, 141, 150, 526, 555, 585, 640,<br /> - <span style="margin-left: 1em;">692, 1020.</span></p> - -<p>Phæninda, a game at ball, 24.</p> - -<p>Phæstians, a witty people, 410.</p> - -<p>Phætus cited, 1028.</p> - -<p>Phagesia, the, 433.</p> - -<p>Phagrus, the, a fish, 515;<br /> - <span style="margin-left: 1em;">a stone so called, 516.</span></p> - -<p>Phalæcus cited, 696.</p> - -<p>Phalanthus outwitted by Iphiclus, 568.</p> - -<p>Phalaris, incredible barbarity ascribed to, 625.</p> - -<p>Phallophori, 992.</p> - -<p>Phanias cited, 10, 27, 49, 53, 84, 96, 366.</p> - -<p>Phanocritus cited, 435.</p> - -<p>Phanodemus cited, 189, 269, 618, 690, 733.</p> - -<p>Phaps, a species of pigeon, 620.</p> - -<p>Pharax the Lacedæmonian, abandons the Spartan mode of living, 858;<br /> - <span style="margin-left: 1em;">his death, 858.</span></p> - -<p>Pharsalia, a dancing-woman, torn to pieces for sacrilege, 965.</p> - -<p>Phascades, a bird, 623.</p> - -<p>Phayllus, a great fish-eater, 535.</p> - -<p>Pheasants, 608, 1046.</p> - -<p>Pherecrates cited, 90, 93, 111, 126, 131, 134, 149, 158, 159, 184,<br /> - <span style="margin-left: 1em;">197, 202, 257, 274, 361, 388, 390, 411, 413, 422, 423, (poetic</span><br /> - <span style="margin-left: 1em;">version, 1158,) 480, 485, 498, 529, 541, 574, 575, 577, 579, 606,</span><br /> - <span style="margin-left: 1em;">612, 623, 624, 654, 668, 680, 726, 733, 749, 756, 764, 765, 767,</span><br /> - <span style="margin-left: 1em;">(1186,) 774, 775, 802, 856, 976, 1031, 1032, 1036, 1044, 1045, 1093,</span><br /> - <span style="margin-left: 1em;">1094, 1103, 1118, 1119.</span></p> - -<p>Pherecydes cited, 891.</p> - -<p>Pherenicus cited, 131.</p> - -<p>Phiale, a drinking vessel, 801;<br /> - <span style="margin-left: 1em;">golden, 803.</span></p> - -<p>Phiditia, banquet of the, 228.</p> - -<p>Philadelphus of Ptolemais, a Deipnosophist, 2.</p> - -<p>Philænis not the author of the book ascribed to her, 530.</p> - -<p>Philetærus cited, 34, 108, 176, 179, 196, 440, 539, 656, 659, 680,<br /> - <span style="margin-left: 1em;">756, 777, 894, 912, 915, 937, 1011, (poetic version, 1212.)</span><br /> - -<span class="pagenum">[Pg 1245]</span></p> - -<p>Philemon cited, 17, 86, 92, 106, 129, 136, 189, 204, 218, 273, 280,<br /> - <span style="margin-left: 1em;">364, 411, 453, (poetic version, 1159, 1224,) 483, 538, 606, 746,</span><br /> - <span style="margin-left: 1em;">747, 768, 770, 795, 828, 910, 911, 941, 950, 966, 1030, 1032, 1044,</span><br /> - <span style="margin-left: 1em;">1052, 1054, 1060, 1061.</span></p> - -<p>Philemon, junior, cited, 457.</p> - -<p>Philetas, a very lean man, 884;<br /> - <span style="margin-left: 1em;">how starved to death, 633;</span><br /> - <span style="margin-left: 1em;">inscription on his tomb, 633;</span><br /> - <span style="margin-left: 1em;">cited, 117, 189, 740, 741, 744, 745, 770, 792, 793, 795, 1031, 1033,</span><br /> - <span style="margin-left: 1em;">1081, 1082, 1083.</span></p> - -<p>Philinus lived wholly on milk, 72.</p> - -<p>Philinus the orator cited, 670.</p> - -<p>Philinus the physician, 1088, 1089.</p> - -<p>Philip of Macedon and his companions, 267, 409;<br /> - <span style="margin-left: 1em;">ridicules Menecrates, 454;</span><br /> - <span style="margin-left: 1em;">his drunkenness, 687;</span><br /> - <span style="margin-left: 1em;">his many marriages, 892.</span></p> - -<p>Philippides, a thin and insignificant man, 884;<br /> - <span style="margin-left: 1em;">cited, 149, 363, (poetic version, 1146,) 411, 605, 737, 1023, 1053,</span><br /> - <span style="margin-left: 1em;">1119.</span></p> - -<p>Philippus cited, 126.</p> - -<p>Philippus of Theangela cited, 426.</p> - -<p>Philistion the Locrian cited, 191.</p> - -<p>Phillis the Delian cited, 1013, 1016.</p> - -<p>Philo cited, 506, 974.</p> - -<p>Philochorus cited, 14, 61, 62, 269, 302, 372, 384, 591, 620, 733, 792,<br /> - <span style="margin-left: 1em;">1002, 1006, 1019, 1030, 1037, 1049, 1108, 1114.</span></p> - -<p>Philocles cited, 109.</p> - -<p>Philocrates cited, 12, 414.</p> - -<p>Philodemus cited, 702.</p> - -<p>Philomnestus cited, 125.</p> - -<p>Philonides cited, 77, 111, 361, 389, 1077, 1120.</p> - -<p>Philosophers, Cynic, 975;<br /> - <span style="margin-left: 1em;">Epicurean, 438;</span><br /> - <span style="margin-left: 1em;">other sects, 439;</span><br /> - <span style="margin-left: 1em;">Pythagorean, 263;</span><br /> - <span style="margin-left: 1em;">at a drinking match, 691;</span><br /> - <span style="margin-left: 1em;">disorderly life of some, 874, 876, 877, 969;</span><br /> - <span style="margin-left: 1em;">other faults of, 349, 975.</span></p> - -<p>Philostephanus cited, 459, 467, 524, 526.</p> - -<p>Philotesia, a kind of drinking cup, 803.</p> - -<p>Philotimus cited, 88, 132, 135, 138, 485, 1098.</p> - -<p>Philoxenus of Alexandria cited, 86.</p> - -<p>Philoxenus of Cythera and the mullets, 10;<br /> - <span style="margin-left: 1em;">a great fish-eater, 538;</span><br /> - <span style="margin-left: 1em;">cited, 237, 645, 759, 777, 903, 1027, 1095.</span></p> - -<p>Philoxenus of Leucadia, an epicure, 8;<br /> - <span style="margin-left: 1em;">cheesecakes named after him, 8;</span><br /> - <span style="margin-left: 1em;">his love for hot dishes, 8.</span></p> - -<p>Philoxenus the Solenist, 150.</p> - -<p>Philyllius cited, 51, 85, 104, 144, 154, 173, 183, 226, 275, 599, 644,<br /> - <span style="margin-left: 1em;">774, 907, 936, 1024, 1120.</span></p> - -<p>Philyrinus, a kind of garland, 1085.</p> - -<p>Phocus, his intemperate life, 270.</p> - -<p>Phocylides cited, 675.</p> - -<p>Phœnician wine, praise of, 48.</p> - -<p>Phœnicides cited, 654, 1043.</p> - -<p>Phœnix the Colophonian cited, 566, 664, (poetic version, 1164, 1165,)<br /> - <span style="margin-left: 1em;">792, 849.</span></p> - -<p>Phœnix, a musical instrument, 1018.</p> - -<p>Pholades, 146.</p> - -<p>Phorbas, sacrifice of, 412. - -<span class="pagenum">[Pg 1246]</span></p> - -<p>Phormus cited, 1042.</p> - -<p>Phrygian harmony, 995, 998.</p> - -<p>Phryne, when accused, how defended by Hyperides, 942;<br /> - <span style="margin-left: 1em;">serves as a model to Apelles and Praxiteles, 943;</span><br /> - <span style="margin-left: 1em;">her statue, 943;</span><br /> - <span style="margin-left: 1em;">two of the name, 943.</span></p> - -<p>Phrynichus cited, 78, 85, 86, 97, 124, 145, 182, 190, 265, 286, 361,<br /> - <span style="margin-left: 1em;">390, 395, 451, 501, 585, 612, 669, 755, 903, 963, 1014, 1046, 1120.</span></p> - -<p>Phthoïs, a kind of drinking cup, 803.</p> - -<p>Phuromachus, epigram on his voracity, 653.</p> - -<p>Phycis, the, 502.</p> - -<p>Phylarchus cited, 30, 71, 72, 95, 122, 136, 229, 243, 392, 409, 426,<br /> - <span style="margin-left: 1em;">427, 526, 528, 650, 692, 698, 835, 842, 846, 858, 862, 863, 947,</span><br /> - <span style="margin-left: 1em;">967, 968, 971, 972, 974, 980, 1022, 1075, 1108.</span></p> - -<p>Pickle, 111, 192, 199.</p> - -<p>Pig, the, 590;<br /> - <span style="margin-left: 1em;">why held sacred among the Cretans, 592;</span><br /> - <span style="margin-left: 1em;">one half roasted, half boiled, 593.</span></p> - -<p>Pig's feet, 159.</p> - -<p>Pigeon, the, 620, 1046.</p> - -<p>Pike, the, 487;<br /> - <span style="margin-left: 1em;">those of Miletus greatly esteemed, 488.</span></p> - -<p>Pindar cited, 4, 36, 42, 45, 67, 68, 249, 296, 299, 306, 365, 390,<br /> - <span style="margin-left: 1em;">456, 674, 708, 719, 739, 744, 759, 766, 783, 821, 897, 903, 917,</span><br /> - <span style="margin-left: 1em;">918, 959, 1014, 1024, 1025.</span></p> - -<p>Pine-cones, 94.</p> - -<p>Pinna and its guard, 148, 156.</p> - -<p>Pirene, fountain of, 70.</p> - -<p>Pisander, accused of gluttony, 654;<br /> - <span style="margin-left: 1em;">cited, 741, 748.</span></p> - -<p>Pisistratidæ, banquets given by the, 853.</p> - -<p>Pisistratus, moderation of, 853;<br /> - <span style="margin-left: 1em;">his oppression, 854.</span></p> - -<p>Pistachio nuts, 1038.</p> - -<p>Pithyllus, an epicure, 9.</p> - -<p>Placite loaves, 182.</p> - -<p>Plaice, the, 515.</p> - -<p>Plangon, a Milesian courtesan, 948.</p> - -<p>Plataces, a kind of fish, 485.</p> - -<p>Plate, gold and silver, 362.</p> - -<p>Plato, his rivalry with Xenophon, 808;<br /> - <span style="margin-left: 1em;">his ill-nature, 810;</span><br /> - <span style="margin-left: 1em;">his dislike to the pupils of Socrates, 812;</span><br /> - <span style="margin-left: 1em;">bad character of his own followers, 814;</span><br /> - <span style="margin-left: 1em;">cited, 34, 58, 78, 154, 157, 161, 165, 186, 203, 223, 251, 278, 283,</span><br /> - <span style="margin-left: 1em;">289, 291, 292, 294, 295, 298, 306, 342‒351, 367, 388, 399, 415,</span><br /> - <span style="margin-left: 1em;">493, 669, 682, 685, 695, 714, 820, 845, 940, (poetic version,</span><br /> - <span style="margin-left: 1em;">1197,) 1023, 1044, 1045, 1071, 1084, 1099, 1110, 1122.</span></p> - -<p>Plato, the comic writer, cited, 7, 52, 78, 93, 111, 113, 129, 171,<br /> - <span style="margin-left: 1em;">196, 237, 273, 363, 438, 483, 490, 493, 495, 497, 511, 543, 578,</span><br /> - <span style="margin-left: 1em;">580, 591, 599, 606, 608, 666, 668, 697, 701, 705, 720, 741, 762,</span><br /> - <span style="margin-left: 1em;">1003, 1024, 1029, 1050, 1062, 1064, 1065, 1081, 1083, 1118, 1120.</span></p> - -<p>Pleasure, love of, 818;<br /> - <span style="margin-left: 1em;">various opinions on, 820.</span></p> - -<p>Pledging healths, 731.</p> - -<p>Pleiades, the, represented on Nestor's cup, 781;<br /> - <span style="margin-left: 1em;">variation of the name, 783.</span></p> - -<p>Plemochoe, a kind of drinking cup, 792.</p> - -<p>Plistonichus cited, 74.</p> - -<p>Plutarch of Chæronea cited, 86, 614.</p> - -<p>Plutarchus, the grammarian, a Deipnosophist, 2.</p> - -<p>Poets, censured for loose morality, 201.</p> - -<p>Polemarchus cited, 184.</p> - -<p>Polemo, a water-drinker, 73;<br /> - <span style="margin-left: 1em;">cited, 31, 64, 91, 116, 137, 180, 224, 227, 334, 370, 482, 585,</span><br /> - <span style="margin-left: 1em;">611, 645, 647, 655, 689, 699, 729, 752, 755, 762, 765, 771, 772,</span><br /> - <span style="margin-left: 1em;">776, 795, 866, 884, 907, 918, 923, 937, 938, 940, 961, 967, 1054,</span><br /> - <span style="margin-left: 1em;">1103, 1114, 1116.</span></p> - -<p>Poliochus cited, 99, 492.</p> - -<p>Pollian wine, probably the same as Bibline, 51.</p> - -<p>Pollis, king of Syracuse, 51.</p> - -<p>Polyarchus defends sensual pleasures, 872.</p> - -<p>Polybius cited, 26, 73, 132, 158, 309, 395, 396, 427, 429, 432, 474,<br /> - <span style="margin-left: 1em;">523, 524, 632, 658, 669, 671, 693, 694, 695, 696, 703, 844, 846,</span><br /> - <span style="margin-left: 1em;">922, 981, 998, 1012, 1042.</span></p> - -<p>Polycharmus cited, 527, 1079.</p> - -<p>Polycletus of Larissa cited, 862.</p> - -<p>Polycrates cited, 226, 530.</p> - -<p>Polycrates the Achæan, a parodist, 1020.</p> - -<p>Polycrates of Samos, luxury of, 864.</p> - -<p>Polypus, the, 496;<br /> - <span style="margin-left: 1em;">various species, 501.</span></p> - -<p>Polyzelus cited, 52, 569, 584.</p> - -<p>Pomegranates, 1040.</p> - -<p>Pompilus, fish so called, 444;<br /> - <span style="margin-left: 1em;">originally a man, 445.</span></p> - -<p>Pontianus cited, 898.</p> - -<p>Pontianus of Nicomedia, a Deipnosophist, 2.</p> - -<p>Pontic pickles, 196.</p> - -<p>Poor Helen, a courtesan, 933.</p> - -<p>Porphyrion, Porphyris, the, a bird, 611.</p> - -<p>Posidippus cited, 53, 146, 156, 195, 249, 472, 500, 593, 650, 653,<br /> - <span style="margin-left: 1em;">654, 784, 944, 952, 1054, 1058.</span></p> - -<p>Posidonius the Corinthian, wrote onfishing, 20.</p> - -<p>Posidonius the Stoic cited, 46, 74, 244, 246, 247, 248, 270, 281, 334,<br /> - <span style="margin-left: 1em;">335, 336, 368, 369, 387, 396, 413, 418, 428, 429, 430, 432, 439,</span><br /> - <span style="margin-left: 1em;">527, 581, 632, 694, 790, 845, 864, 867, 879, 880, 949, 1014, 1038,</span><br /> - <span style="margin-left: 1em;">1106.</span></p> - -<p>Possis cited, 854.</p> - -<p>Pothos, a kind of garland, 1085.</p> - -<p>Potters of Athens, 46;<br /> - <span style="margin-left: 1em;">of Naucratis, 766.</span></p> - -<p>Poultry, names for, 587.</p> - -<p>Præneste, wine of, 44.</p> - -<p>Pramnian wine, praise of, 50.</p> - -<p>Pratinas the Phliasian cited, 728, 984, (poetic version, 1209,) 1010.</p> - -<p>Praxagoras cited, 53, 67, 75, 136, 1098.</p> - -<p>Praxilla the Sicyonian cited, 961, 1108.</p> - -<p>Praxiteles, his inscription on a statue of Cupid, 943.</p> - -<p>Premnas, a kind of tunny, 518.</p> - -<p>Priapus, the same as Bacchus with the people of Lampsacus, 49.</p> - -<p>Pristis, a kind of drinking cup, 742, 793.</p> - -<p>Privernum, wine of, 43.</p> - -<p>Proaron, a kind of drinking cup, 790.</p> - -<p>Prochytes, a kind of drinking cup, 793.</p> - -<p>Prodromi, or precocious figs, 129.</p> - -<p>Profligates who have committed suicide, 859.</p> - -<p>Promathidas of Heraclea cited, 464, 780.</p> - -<p>Pronomus the Theban, a celebrated flute-player, 1008.</p> - -<p>Prophesying from fish, 527.</p> - -<p>Propis the Rhodian harp-player, 548.</p> - -<p>Proponia, what, 95.</p> - -<p>Prostitutes of Athens, books on the, 907.</p> - -<p>Protagoras, originally a porter, 558;<br /> - <span style="margin-left: 1em;">cited, 205.</span></p> - -<p>Protagorides cited, 242, 260, 281, 285.</p> - -<p>Proteas the Macedonian, a great drinker, 685.</p> - -<p>Proxenus cited, 420.</p> - -<p>Proxenus, office of, 963.</p> - -<p>Prusias, king of Bithynia, cup named from him, 793.</p> - -<p>Psamathis, or sacred fish, 515.</p> - -<p>Psithian wine, 47.</p> - -<p>Psomocolaces, a kind of flatterers, 411.</p> - -<p>Psorus or psyrus, a fish, 492.</p> - -<p>Psygeus, or psycter, a drinking cup, 804.</p> - -<p>Ptolemy, son of Agesarchus, cited, 387, 671, 923.</p> - -<p>Ptolemy Euergetes, his luxury, 879;<br /> - <span style="margin-left: 1em;">cited, 101, 118, 362, 592, 609, 692, 831, 880, 922, 1046.</span></p> - -<p>Ptolemy Philadelphus, his magnificent procession, 313;<br /> - <span style="margin-left: 1em;">his luxury, 858;</span><br /> - <span style="margin-left: 1em;">his courtesans, 922.</span></p> - -<p>Ptolemy Philopator, large ship built by, 324.</p> - -<p>Puns on words, 162.</p> - -<p>Purple-fish, 147.</p> - -<p>Pylades wrote on dancing, 33.</p> - -<p>Pyramus, a kind of loaf, 188.</p> - -<p>Pyrgion cited, 232.</p> - -<p>Pyrrhander cited, 1013.</p> - -<p>Pyrrho the Elean cited, 661.</p> - -<p>Pythænetus cited, 941.</p> - -<p>Pythagoras, temperance of, 660;<br /> - <span style="margin-left: 1em;">enigmatic sayings of, 714;</span><br /> - <span style="margin-left: 1em;">his musical performance, 1018;</span><br /> - <span style="margin-left: 1em;">cited, 285, 1012.</span></p> - -<p>Pythagoreans, the early, dressed handsomely, 263.</p> - -<p>Pytharchus of Cyzicus receives seven cities from Cyrus the Great, 49.</p> - -<p>Pytheas, his inscription for his tomb, 734;<br /> - <span style="margin-left: 1em;">(poetic version, 1184.)</span></p> - -<p>Pythermus of Ephesus cited, 72, 85, 455, 997.</p> - -<p>Pythionica, her lovers, 536;<br /> - <span style="margin-left: 1em;">her splendid funeral and monument, 949.</span></p> - -<p>Python of Byzantium, the orator, his odd exhortation to unanimity,<br /> - <span style="margin-left: 1em;">881.</span></p> - -<p>Python of Catana cited, 935, 950.<br /><br /></p> - -<p><span class="smcap">Quails</span>, 617; - -<span class="pagenum">[Pg 1241]</span> - - <span style="margin-left: 1em;">how caught, 619.</span></p> - -<p>Quinces, 97.<br /><br /></p> - -<p><span class="smcap">Rabbit</span>, how distinguished from the hare, 632.</p> - -<p>Radishes, 93;<br /> - <span style="margin-left: 1em;">various kinds, 93.</span></p> - -<p>Rain of fishes and frogs, 526.</p> - -<p>Ray, the, 449.</p> - -<p>Rhapsodists, 989;<br /> - <span style="margin-left: 1em;">poems recited by, 989.</span></p> - -<p>Rhegian wine, 43.</p> - -<p>Rheonta, a kind of drinking cup, 793.</p> - -<p>Rhianus cited, 137, 798.</p> - -<p>Rhinè, the, a fish, 502.</p> - -<p>Rhinthon cited, 184, 800.</p> - -<p>Rhipæan mountains, or Alps, 368.</p> - -<p>Rhodian bread, 181;<br /> - <span style="margin-left: 1em;">wine, 52.</span></p> - -<p>Rhodias, a kind of drinking cup, 793.</p> - -<p>Rhoduntia, a dish so called, 636;<br /> - <span style="margin-left: 1em;">how prepared, 640.</span></p> - -<p>Rhombus, or sea-sparrow, 521.</p> - -<p>Rhysis, a kind of drinking cup, 793.</p> - -<p>Rhytum, a kind of drinking cup, 794.</p> - -<p>Riddles, 712;<br /> - <span style="margin-left: 1em;">examples, 713.</span></p> - -<p>Roach, the, or sea-frog, 449.</p> - -<p>Roasting, why less wholesome than boiling, 1049.</p> - -<p>Robbery recommended, rather than to go without fish, 449, 462.</p> - -<p>Rolls, 183.</p> - -<p>Roman banquets, 247;<br /> - <span style="margin-left: 1em;">single combats, 248.</span></p> - -<p>Romans, early simplicity of their lives, 431;<br /> - <span style="margin-left: 1em;">luxury introduced, 432;</span><br /> - <span style="margin-left: 1em;">wisely selected desirable customs from the nations they subdued,</span><br /> - <span style="margin-left: 1em;">430;</span><br /> - <span style="margin-left: 1em;">their slaves, 429.</span></p> - -<p>Rome, eulogium on, 32.</p> - -<p>Roses, variety of, 1089.</p> - -<p>Royal nut, the, 88.</p> - -<p>Rufinus of Mylæa, a Deipnosophist, 3.</p> - -<p>Rutilius Rufus cited, 431, 869.<br /><br /></p> - -<p><span class="smcap">Sabine</span> wine, 44.</p> - -<p>Sabrias, a drinking vessel, 411.</p> - -<p>Sacadas the Argive cited, 973.</p> - -<p>Sacred band, among the Thebans, 898.</p> - -<p>Sacred fish, what, 444, 512, 515.</p> - -<p>Sacred war, caused by a woman, 896.</p> - -<p>Sacrifices, performed by kings in person, 1055.</p> - -<p>Sagaus, king of the Maryandini, his laziness, 849.</p> - -<p>Sakeus, a Babylonian festival, 1022.</p> - -<p>Salmonius cited, 84.</p> - -<p>Salpe, a Lesbian woman, 506.</p> - -<p>Salpe, the, a fish, 506.</p> - -<p>Samagorian wine, its strength, 678.</p> - -<p>Sambuca, the, a musical instrument, 1012, 1018;<br /> - <span style="margin-left: 1em;">also an instrument of war, 1012.</span></p> - -<p>Samians, luxury of the, 842.</p> - -<p>Sannacra, a kind of drinking cup, 795.</p> - -<p>Sannyrion, a very thin man, 882;<br /> - <span style="margin-left: 1em;">cited, 411, 449, 882.</span></p> - -<p>Saperda, a kind of fish, 484. - -<span class="pagenum">[Pg 1248]</span></p> - -<p>Sappho, a courtesan, of Eresus, 952;<br /> - <span style="margin-left: 1em;">not cotemporary with Anacreon, 955;</span><br /> - <span style="margin-left: 1em;">cited, 34, 64, 89, 94, 283, 306, 617, 647, 670, 727, 731,</span><br /> - <span style="margin-left: 1em;">(poetic version, 1184,) 756, 886, 903, 913, 951, 1076, 1077, 1097,</span><br /> - <span style="margin-left: 1em;">1103.</span></p> - -<p>Sardanapalus, luxurious life of, 847;<br /> - <span style="margin-left: 1em;">inscription on his tomb, 531, 848;</span><br /> - <span style="margin-left: 1em;">proposed alteration by Chrysippus, 532.</span></p> - -<p>Sardines, 518.</p> - -<p>Sardinian acorns, 89.</p> - -<p>Sargus, the, a fish, 492, 505.</p> - -<p>Saturnalia, the, 1021;<br /> - <span style="margin-left: 1em;">similar festivals, 1021.</span></p> - -<p>Satyric dance, its inventor, 33.</p> - -<p>Satyrus cited, 269, 390, 391, 394, 855, 866, 889, 931.</p> - -<p>Saucepan of Telemachus, 642.</p> - -<p>Saurus, or lizard, 507;<br /> - <span style="margin-left: 1em;">termed a fish, 507.</span></p> - -<p>Scallium, a kind of drinking cup, 795.</p> - -<p>Scamon cited, 1005, 1017.</p> - -<p>Scaphinum, a kind of drinking cup, 757.</p> - -<p>Scari, a kind of fish, 503.</p> - -<p>Scarus, or char, the, 503;<br /> - <span style="margin-left: 1em;">two kinds of, 503.</span></p> - -<p>Scented wines, 53.</p> - -<p>Scepinus, the, 508.</p> - -<p>Sciadeus, or sciæna, the, a fish, 508.</p> - -<p>Sciathus, wine of, 51.</p> - -<p>Scipio Africanus, his modest retinue, 429.</p> - -<p>Sciras cited, 634.</p> - -<p>Scolia of Pindar and others, 674;<br /> - <span style="margin-left: 1em;">examples, 1109.</span></p> - -<p>Scolium, what, 917.</p> - -<p>Scomber, or tunny, the, 505.</p> - -<p>Scorpion, the, a fish, 504.</p> - -<p>Screech-owl, the, 615.</p> - -<p>Scylax cited, 116.</p> - -<p>Scyphus, a kind of drinking cup, 795.</p> - -<p>Scythian draught, what, 673.</p> - -<p>Scythians, luxury and tyranny of the, 840.</p> - -<p>Scythinus the Teian cited, 728.</p> - -<p>Sea-blackbird, the, 478.</p> - -<p>Sea-boar, the, 478.</p> - -<p>Sea-goat, the, 517.</p> - -<p>Sea-grayling, the, 462.</p> - -<p>Sea-nettle, the, 149.</p> - -<p>Sea-pig, the, 514.</p> - -<p>Sea-sparrow, the, 520.</p> - -<p>Sea-thrush, the, 478.</p> - -<p>Sea-torpedo, the, 493.</p> - -<p>Sea-urchins, 151, 152.</p> - -<p>Sea-water mixed with wine, 54.</p> - -<p>Seasonings, 112;<br /> - <span style="margin-left: 1em;">Philoxenus a master of, 9.</span></p> - -<p>Seleucis, a kind of drinking cup, 795.</p> - -<p>Seleucus of Alexandria cited, 66, 81, 85, 129, 130, 188, 189, 250,<br /> - <span style="margin-left: 1em;">276, 420, 577, 627, 679, 745, 777, 791, 799, 1030, 1053, 1082, 1118.</span></p> - -<p>Seleucus of Tarsus wrote on fishing, 21;<br /> - <span style="margin-left: 1em;">cited, 503.</span></p> - -<p>Semaristus cited, 624, 629.</p> - -<p>Semiramis, mother of Ninyas, 847.</p> - -<p>Semus the Delian cited, 50, 62, 181, 203, 524, 529, 747, 979,<br /> -<span style="margin-left: 1.5em;">(poetic version, 1208,) 985, 986, 992, 1018, 1030, 1031.</span></p> - -<p>Servile war, its origin, 867.</p> - -<p>Setine wine, 43.</p> - -<p>Sharks, various kinds of, 449, 461, 490.</p> - -<p>Shaving the head, date of its introduction, 904.</p> - -<p>Shell-fish, 143, 146, 173.</p> - -<p>Ship, large, of Hiero, 329;<br /> - <span style="margin-left: 1em;">of Ptolemy Philopator, 324.</span></p> - -<p>Sicilians, luxury of the, 830.</p> - -<p>Sicyonian gourds, 97.</p> - -<p>Sida, a plant resembling the pomegranate, 1041.</p> - -<p>Signine wine, 44.</p> - -<p>Silenus cited, 740, 745, 757, 763, 770, 867, 1081, 1118.</p> - -<p>Silver plate, use of, 363.</p> - -<p>Simaristus cited, 166, 763, 770, 793.</p> - -<p>Simmias cited, 516, 753, 764, 784, 1081.</p> - -<p>Simonides cited, 94, 165, 176, 206, 276, 334, 469, 501, 590, 625, 668,<br /> - <span style="margin-left: 1em;">706, 721, 726, 766, 783, 797, 821, 917, 964, 1052, 1055, 1086, 1102.</span></p> - -<p>Simus the Magnesian, 989.</p> - -<p>Siris, luxury of, 838.</p> - -<p>Siromen the Solensian cited, 868.</p> - -<p>Sittius, a luxurious Roman, 869.</p> - -<p>Slavery, various kinds of, 419.</p> - -<p>Slaves forbidden to approach certain festivals, 411;<br /> - <span style="margin-left: 1em;">the Maryandini, 413;</span><br /> - <span style="margin-left: 1em;">the Clarotæ, 414;</span><br /> - <span style="margin-left: 1em;">the Penestæ, 414;</span><br /> - <span style="margin-left: 1em;">the Chian slaves, 416;</span><br /> - <span style="margin-left: 1em;">the Athenian, 419;</span><br /> - <span style="margin-left: 1em;">the Roman, 428.</span></p> - -<p>Smaris, the, a fish, 491.</p> - -<p>Smindyrides the Sybarite, his vast retinue of slaves, 429, 866.</p> - -<p>Smoothing the whole body practised by the Tarentines and others, 830,<br /> - <span style="margin-left: 1em;">837.</span></p> - -<p>Snails, 104;<br /> - <span style="margin-left: 1em;">various names for, 104.</span></p> - -<p>Snow used to cool drinks, 205.</p> - -<p>Soap, 645.</p> - -<p>Socrates fond of dancing, 34;<br /> - <span style="margin-left: 1em;">his conduct in war discussed, 343;</span><br /> - <span style="margin-left: 1em;">Plato's account, 345;</span><br /> - <span style="margin-left: 1em;">cited, 256, 426.</span></p> - -<p>Socrates cited, 610, 1003.</p> - -<p>Socrates of Cos cited, 184.</p> - -<p>Socrates the Rhodian cited, 238, 743.</p> - -<p>Solens, 150;<br /> - <span style="margin-left: 1em;">various kinds, 150;</span><br /> - <span style="margin-left: 1em;">Philoxenus the tyrant, originally a solen-catcher,150.</span></p> - -<p>Solon cited, 961, 1032.</p> - -<p>Songs, list of many, 986.</p> - -<p>Sopater the Paphian cited, 117, 143, 168, 181, 196, 255, 257, 258,<br /> - <span style="margin-left: 1em;">280, 281, 284, 539, 742, (poetic version, 1185,) 1029, 1037, 1050,</span><br /> - <span style="margin-left: 1em;">1122.</span></p> - -<p>Sophilus cited, 167, 204, 207, 254, 306, 680, 1023.</p> - -<p>Sophocles, a skilful dancer and ball-player, 33;<br /> - <span style="margin-left: 1em;">his intemperance, 963;</span><br /> -cited, 28, 35, 55, 65, 103, 108, 112, 116, 128, 144, 157, 166, 183,<br /> - <span style="margin-left: 1em;">197, 201, 202, 263, 280, 282, 285, 302, 435, 436, 440, 502, 588,</span><br /> - <span style="margin-left: 1em;">591, 612, 631, 633, 645, 647, 675, 685, 706, 718, 735, 742, 757,</span><br /> - <span style="margin-left: 1em;">759, 769, 778, 823, 876, 902, 936, 944, 958, 961, 1014, 1017, 1033,</span><br /> - <span style="margin-left: 1em;">1050, 1066, 1084, 1095, 1097, 1098, 1102.</span></p> - -<p>Sophron, governor of Ephesus, his life saved by Danae, 946.</p> - -<p>Sophron of Syracuse cited, 72, 79, 144, 145, 176, 182, 363, 450, 451,<br /> - <span style="margin-left: 1em;">452, 475, 480, 481, 485, 490, 508, 511, 512, 570, 593, 599, 621,</span><br /> - <span style="margin-left: 1em;">644, 764, 765.</span></p> - -<p>Soroadeus, an Indian deity, 45.</p> - -<p>Sosias the Thracian hires slaves from Nicias, 428.</p> - -<p>Sosibius, his explanation of Homer, 780;<br /> - <span style="margin-left: 1em;">ridiculed by Ptolemy Philadelphus, 788;</span><br /> - <span style="margin-left: 1em;">cited, 131, 137, 190, 788, 991, 1032, 1036, 1076, 1082, 1103.</span></p> - -<p>Sosicrates cited, 52, 263, 410, 414, 665, 755, 941.</p> - -<p>Sosinomus the banker, 976.</p> - -<p>Sosipater cited, 595, (poetic version, 1169.)</p> - -<p>Sosippus cited, 219.</p> - -<p>Sositheus cited, 654.</p> - -<p>Sostratus cited, 475, 491.</p> - -<p>Sotades, a libellous poet, put to death, 990;<br /> - <span style="margin-left: 1em;">cited, 459, 579, 990.</span></p> - -<p>Sotion the Alexandrian cited, 263, 532, 541, 808.</p> - -<p>Spaniards, rich dress of the, 72, 838;<br /> - <span style="margin-left: 1em;">their abstemious habits, 72.</span></p> - -<p>Sparamizus the eunuch, 847.</p> - -<p>Spare livers, 259.</p> - -<p>Sparrow, the, 617.</p> - -<p>Spartacus the gladiator, 429.</p> - -<p>Spartan living, 831;<br /> - <span style="margin-left: 1em;">not relished by some, 858.</span></p> - -<p>Sparus, the, 504.</p> - -<p>Spatangi, 151.</p> - -<p>Speusippus wrote drinking songs, 5;<br /> - <span style="margin-left: 1em;">taunted by Dionysius for his impure life, 874;</span><br /> - <span style="margin-left: 1em;">cited, 101, 114, 144, 174, 218, 471, 472, 476, 484, 491, 501,</span><br /> - <span style="margin-left: 1em;">502, 508, 509, 511, 513, 520, 581, 609, 616.</span></p> - -<p>Sphærus, his remark on probability, 559;<br /> - <span style="margin-left: 1em;">cited, 229, 559.</span></p> - -<p>Spheneus, a kind of fish, 481.</p> - -<p>Sphodrias the Cynic cited, 260.</p> - -<p>Sphuræna, or hammer fish, 508;<br /> - <span style="margin-left: 1em;">properly cestra, 508.</span></p> - -<p>Spiced wines, 52.</p> - -<p>Spoletum, wine of, 44.</p> - -<p>Spoons, golden, given to guests, 208.</p> - -<p>Squid, the said to be the same as the cuttle-fish, 510.</p> - -<p>Staphylus cited, 74.</p> - -<p>Stasinus cited, 528, 1090.</p> - -<p>Statites, a kind of loaf, 182.</p> - -<p>Stephanus, a writer on cookery, 828.</p> - -<p>Stephanus the comic poet cited, 747.</p> - -<p>Stesander the Samian, a harp-player, 1019.</p> - -<p>Stesichorus cited, 136, (poetic version, 1129,) 158, 249, 276, 712, - -<span class="pagenum">[Pg 1249]</span> - - <span style="margin-left: 1em;">721, 748, 797, 799, 822, 973, 988, 1031.</span></p> - -<p>Stesimbrotus the Thasian cited, 941.</p> - -<p>Sthenelus cited, 675.</p> - -<p>Stilpon, his quarrel with a courtesan, 931;<br /> - <span style="margin-left: 1em;">cited, 261, 665.</span></p> - -<p>Strabo cited, 199, 1052.</p> - -<p>Straton cited, 601, (poetic version, 1175.)</p> - -<p>Straton, king of Sidon, his contest of luxury with Nicocles, 850.</p> - -<p>Stratonicus the artist, 738.</p> - -<p>Stratonicus the harp-player, 548;<br /> - <span style="margin-left: 1em;">his witticisms, 549;</span><br /> - <span style="margin-left: 1em;">his death, 555.</span></p> - -<p>Strattis cited, 51, 114, 128, 205, 209, 258, 271, 390, 469, 474, 477,<br /> - <span style="margin-left: 1em;">508, 516, 589, 624, 629, 654, 745, 754, 804, 882, 940, 945, 991,</span><br /> - <span style="margin-left: 1em;">1047, 1049, 1094, 1103, 1118.</span></p> - -<p>Strepticias, a kind of bread, 187.</p> - -<p>Stromateus, the, a fish, 506.</p> - -<p>Strouthias, a kind of garland, 1084.</p> - -<p>Sturgeon, the, 462.</p> - -<p>Sub-Dorian, or Æolian harmony, 997.</p> - -<p>Sub-Phrygian harmony, 998.</p> - -<p>Sucking-pigs, 624, 1048.</p> - -<p>Suitors, Penelope's, their amusements, 27.</p> - -<p>Supper of Iphicrates, 215.</p> - -<p>Surrentine wine, 43, 44.</p> - -<p>Swallow, song of the, 567.</p> - -<p>Swan, the, 619;<br /> - <span style="margin-left: 1em;">its death-song doubted, 620, 1023.</span></p> - -<p>Sweetmeats, 77;<br /> - <span style="margin-left: 1em;">Lacedæmonian, 91.</span></p> - -<p>Swine's brains, 108.</p> - -<p>Swordfish, the, 494.</p> - -<p>Syagris, a fish, 508.</p> - -<p>Syagrus, a general, 633.</p> - -<p>Sybarites, the, their luxury and effeminacy, 831.</p> - -<p>Sylla the Roman general, fond of buffoons and mimics, 410;<br /> - <span style="margin-left: 1em;">wrote satiric comedies, 410.</span></p> - -<p>Synagris, a fish, 507.</p> - -<p>Synodon, a fish, 507.</p> - -<p>Syracusans, luxury of the, 845;<br /> - <span style="margin-left: 1em;">restraints on women among them, 835.</span></p> - -<p>Syrbenians, chorus of the, 1068, 1072, 1115.</p> - -<p>Syrians, averse to fish, 546;<br /> - <span style="margin-left: 1em;">their luxury, 845.</span><br /><br /></p> - -<p><span class="smcap">Tabaitas</span>, a kind of drinking cup, 800.</p> - -<p>Table-setters, 273.</p> - -<p>Tables, names for, 80.</p> - -<p>Tabyrites, a kind of loaf, 181.</p> - -<p>Tænia, the, 513.</p> - -<p>Tæniotic wine, 55.</p> - -<p>Tanagra, whale of, 881.</p> - -<p>Tantalus, his devotion to pleasure, 449.</p> - -<p>Tarentine wine, 44.</p> - -<p>Tarentines, luxury of the, 267, 837.</p> - -<p>Tasters, 274.</p> - -<p>Tattooing, practised by the Scythian on the Thracian women, 840; - -<span class="pagenum">[Pg 1250]</span> - - <span style="margin-left: 1em;">how converted into an ornament, 840.</span></p> - -<p>Taulopias, the, a fish, 513.</p> - -<p>Teleclides cited, 92, 107, 126, 137, 145, 273, 421, 444, 529, 543,<br /> - <span style="margin-left: 1em;">582, 629, 689, 775, 886, 987, 1021, 1030, 1037, 1050.</span></p> - -<p>Telenicus the Byzantian, a parodist, 1024.</p> - -<p>Telephanes cited, 980.</p> - -<p>Telesilla cited, 745, 987.</p> - -<p>Telestagoras of Naxos, 548.</p> - -<p>Telestes, or Telesis, the dancing master, 35.</p> - -<p>Telestes of Selinus cited, 802, 984, 998, 1017.</p> - -<p>Tellinæ, 150.</p> - -<p>Temperance, praise of, 663.</p> - -<p>Tenarus cited, 1072.</p> - -<p>Tench, the, 485;<br /> - <span style="margin-left: 1em;">white and black, 485.</span></p> - -<p>Teneus cited, 803.</p> - -<p>Terpsicles cited, 512, 617.</p> - -<p>Terpsion cited, 533.</p> - -<p>Teucer cited, 720.</p> - -<p>Teuthis and teuthus, the difference between, 514;<br /> - <span style="margin-left: 1em;">a cake called teuthis, 514.</span></p> - -<p>Thais, a courtesan, causes the destruction of Persepolis, 922;<br /> - <span style="margin-left: 1em;">marries Ptolemy, king of Egypt, 922.</span></p> - -<p>Thales the Milesian cited, 119.</p> - -<p>Thamneus, hospitality of, 412.</p> - -<p>Thargelus, a kind of loaf, 188.</p> - -<p>Thasian brine, 519;<br /> - <span style="margin-left: 1em;">wine, 47, 53.</span></p> - -<p>Theagenes the athlete, voracity of, 650.</p> - -<p>Thearion the baker, 186.</p> - -<p>Thebais, wine of the, 55;<br /> - <span style="margin-left: 1em;">passage from the poem so called, 735, (poetic version, 1184.)</span></p> - -<p>Themiso cited, 371.</p> - -<p>Themiso the Cyprian, 455.</p> - -<p>Themistagoras the Ephesian cited, 1087.</p> - -<p>Themistocles, his life in Persia, 49;<br /> - <span style="margin-left: 1em;">luxury of, 854.</span></p> - -<p>Theocles cited, 794.</p> - -<p>Theocritus the Chian cited, 864.</p> - -<p>Theocritus the Syracusan cited, 81, 138, 445, 446, 758.</p> - -<p>Theodectes of Phaselus cited, 712, 717.</p> - -<p>Theodoridas cited, 474, 758, 1118.</p> - -<p>Theodorus cited, 201, 1032, 1081, 1083, 1104.</p> - -<p>Theodorus of Hierapolis cited, 650, 651, 793.</p> - -<p>Theodorus the Larissean, a water-drinker, 72.</p> - -<p>Theodote, a courtesan, buries Alcibiades, 919.</p> - -<p>Theognetus cited, 173, 982, 1071.</p> - -<p>Theognis cited, 487, 498, 676, 722, 823, 895.</p> - -<p>Theolytus cited, 464, 749.</p> - -<p>Theophilus cited, 9.</p> - -<p>Theophilus the comic writer cited, 158, 537, 657, 753, 896, 900,<br /> - <span style="margin-left: 1em;">(poetic version, 1192,) 938, 994, 1013.</span></p> - -<p>Theophrastus cited, 30, 36, 52, 53, 57, 68, 72, 82, 83, 89, 91, 93,<br /> - <span style="margin-left: 1em;">97, 101, 102, 104, 106, 110, 112, 115, 117, 118, 122, 124, 129, 130,</span><br /> - <span style="margin-left: 1em;">137, 138, 139, 154, 174, 234, 278, 399, 429, 473, 490, 493, 499,</span><br /> - <span style="margin-left: 1em;">500, 524, 525, 548, 581, 582, 609, 614, 617, 632, 668, 669, 674,</span><br /> - <span style="margin-left: 1em;">677, 687, 683, 730, 733, 738, 750, 795, 843, 870, 900, 907, 967,</span><br /> - <span style="margin-left: 1em;">973, 995, 1041, 1046, 1084, 1085, 1087, 1088, 1089, 1093, 1101,</span><br /> - <span style="margin-left: 1em;">1107.</span></p> - -<p>Theopompus the Athenian cited, 285, 414, 483, 510, 580, 589, 629,<br /> - <span style="margin-left: 1em;">630, 666, 768, 771, 774, 775, 1038, 1044, 1051.</span></p> - -<p>Theopompus the Chian cited, 43, 56, 74, 83, 113, 130, 137, 142, 234,<br /> - <span style="margin-left: 1em;">235, 241, 254, 265, 267, 340, 364, 366, 391, 392, 395, 397, 399,</span><br /> - <span style="margin-left: 1em;">400, 407, 408, 410, 416, 426, 427, 432, 474, 604, 654, 687, 688,</span><br /> - <span style="margin-left: 1em;">689, 699, 702, 746, 750, 759, 802, 813, 829, 843, 844, 850, 851,</span><br /> - <span style="margin-left: 1em;">852, 853, 858, 869, 916, 949, 950, 965, 971, 983, 1001, 1039, 1051,</span><br /> - <span style="margin-left: 1em;">1080, 1120.</span></p> - -<p>Theopompus the Colophonian cited, 284.</p> - -<p>Thericlean cup, 749;<br /> - <span style="margin-left: 1em;">distinguished from the carchesian, 752, 756, 803.</span></p> - -<p>Thericles of Corinth, 750.</p> - -<p>Thermopotis, a kind of drinking cup, 757.</p> - -<p>Theseus, enigmatic description of the letters forming the word, 717.</p> - -<p>Thesmophorius of Trœzene cited, 48.</p> - -<p>Thessalians, notorious gluttons, 223, 408, 659;<br /> - <span style="margin-left: 1em;">extravagant, 844, 1059.</span></p> - -<p>Thin people, list of, 882.</p> - -<p>Thracians, dances of the, 25;<br /> - <span style="margin-left: 1em;">banquets, 243, 250;</span><br /> - <span style="margin-left: 1em;">tattooing, how introduced among the women, 840.</span></p> - -<p>Thrasylaus, pleasant madness of, 888.</p> - -<p>Thrasyllus, conduct of Alcibiades to, 856.</p> - -<p>Thrasymachus of Chalcedon cited, 655.</p> - -<p>Thratta, the, a sea-fish, 519.</p> - -<p>Thrissa, the, a fish, 518.</p> - -<p>Thronus, a kind of loaf, 184.</p> - -<p>Thrushes, 107.</p> - -<p>Thucydides cited, 37, 180, 299, 302, 763.</p> - -<p>Thunnis and thunnus distinguished, 476.</p> - -<p>Thursio, what, 487.</p> - -<p>Thys, the Paphlagonian king, a great eater, 654.</p> - -<p>Tibur, wine of, 43.</p> - -<p>Tilphossa, fountain of, 66.</p> - -<p>Timachidas the Rhodian cited, 52, 87, 138, 189, 445, 581, 739, 1081,<br /> - <span style="margin-left: 1em;">1082, 1090, 1093, 1118.</span></p> - -<p>Timæus cited, 56, 61, 263, 297, 393, 415, 427, 428, 513, 540, 690,<br /> - <span style="margin-left: 1em;">751, 829, 831, 836, 837, 838, 866, 916, 940, 961.</span></p> - -<p>Timæus of Cyzicus, his history, 814.</p> - -<p>Timagoras the Athenian offers adoration to the king of Persia, 79.</p> - -<p>Timagoras the Cretan, his favour with Artaxerxes, 79.</p> - -<p>Timarchus cited, 802.</p> - -<p>Timea, wife of Agis of Sparta, seduced by Alcibiades, 856.</p> - -<p>Timocles cited, 180, 198, 266, 353, (poetic version, 1136,) 355,<br /> - <span style="margin-left: 1em;">(1137,) 374, (1150,) 378, 379, 382, 385, 387, 462, 470, 501, 536,</span><br /> - <span style="margin-left: 1em;">539, 605, 642, 680, 720, 908, (1194,) 940.</span></p> - -<p>Timocrates, a friend of Athenæus, 1.</p> - -<p>Timocreon the Rhodian, his epitaph, 655.</p> - -<p>Timolaus the Theban, his intemperance, 688.</p> - -<p>Timomachus cited, 1019.</p> - -<p>Timon the Phliasian cited, 36, 254, 257, 258, 262, 394, 439, 442, 532,<br /> - <span style="margin-left: 1em;">641, 668, 703, 831, 938, 959, 973, 1115.</span></p> - -<p>Timon and Lacydes at a drinking match, 691.</p> - -<p>Timotheus of Athens, the son of a courtesan, 922.</p> - -<p>Timotheus of Miletus cited, 202, 382, 734;<br /> - <span style="margin-left: 1em;">accused of corrupting the ancient music, 1017.</span></p> - -<p>Tinachidas of Rhodes wrote on feasts, 7.</p> - -<p>Tindium, temple of, in Egypt, 1085.</p> - -<p>Tirynthians, the, incapable of serious business, 410.</p> - -<p>Tithenidia, festival of, 225.</p> - -<p>Titormus, a great eater, 650.</p> - -<p>Torches, 1119.</p> - -<p>Torpedo, the, 493.</p> - -<p>Towels, 647.</p> - -<p>Trachurus, the, 513.</p> - -<p>Tragedy, invention of, 65.</p> - -<p>Tragelaphus, a drinking cup, 742, 800.</p> - -<p>Trebellian wine, 44.</p> - -<p>Trefoils, 1094.</p> - -<p>Trichias, or trichis, a fish, said to be attracted by music, 518.</p> - -<p>Trifoline wine, 43.</p> - -<p>Trinkets, golden, proscribed by Lycurgus and by Plato, 367.</p> - -<p>Tripe, 157.</p> - -<p>Tripod, the cup of Bacchus, 62;<br /> - <span style="margin-left: 1em;">a musical instrument, 1018.</span></p> - -<p>Trireme, house at Agrigentum, why so called, 61;<br /> - <span style="margin-left: 1em;">a kind of drinking cup, 800.</span></p> - -<p>Trœzenian wine, 52.</p> - -<p>Trojan war, its cause, 896.</p> - -<p>Tromilican cheese, 1052.</p> - -<p>Truffles, 102.</p> - -<p>Trumpeter, Herodorus, the, 653.</p> - -<p>Tryphon cited, 86, 131, 180, 188, 189, 279, 283, 468, 627, 630, 806,<br /> - <span style="margin-left: 1em;">986, 1024.</span></p> - -<p>Tunnies, 436, 473, 518;<br /> - <span style="margin-left: 1em;">thunnis and thunnus distinguished, 576.</span></p> - -<p>Turnips, 581;<br /> - <span style="margin-left: 1em;">the food of Manius Cronus, 660.</span></p> - -<p>Turtle-doves, 620, 622.</p> - -<p>Tyron bread, 182.</p> - -<p>Tyrrhenians, luxury of the, 829.<br /><br /></p> - -<p><span class="smcap">Udder</span>, a dish made of, 629, 1050.</p> - -<p>Ulban wine, 44.</p> - -<p>Ulysses, voracity of, 649; -<span class="pagenum">[Pg 1251]</span><br /> - <span style="margin-left: 1em;">his love of pleasure, 822.</span></p> - -<p>Umbrians, the, given to luxury, 844.</p> - -<p>Unguents, where the best are brought from, 1099;<br /> - <span style="margin-left: 1em;">prices of some, 1104;</span><br /> - <span style="margin-left: 1em;">supposed to produce grey hair, 1106.</span></p> - -<p>Unmarried men, how treated in Sparta, 889.</p> - -<p>Unmixed wines, 673, 1107.</p> - -<p>Uppianus the Tyrian, a Deipnosophist, 2.</p> - -<p>Uria, a bird, 623.<br /><br /></p> - -<p><span class="smcap">Varro</span> cited, 258.</p> - -<p>Veliternian wine, 44.</p> - -<p>Venafrum, wine of, 44.</p> - -<p>Venus Callipyge, temple dedicated to, 887.</p> - -<p>Venus Hetæra, 913.</p> - -<p>Venus the Prostitute, 915.</p> - -<p>Vetches, 89;<br /> - <span style="margin-left: 1em;">how used, 90.</span></p> - -<p>Vinegar, 111.</p> - -<p>Voracity ascribed to Hercules, 648.<br /><br /></p> - -<p><span class="smcap">Walnuts</span>, 138.</p> - -<p>Wars, the greatest, occur on account of women, 896, 911.</p> - -<p>Washing hands, 644;<br /> - <span style="margin-left: 1em;">use of perfumes, 645.</span></p> - -<p>Water and water-drinkers, 66;<br /> - <span style="margin-left: 1em;">various kinds of water, 68;</span><br /> - <span style="margin-left: 1em;">weight of water, 70, 75;</span><br /> - <span style="margin-left: 1em;">boiled water, 201.</span></p> - -<p>Water-drinkers, list of, 73.</p> - -<p>Willow, or osier, garlands of, 1072, 1074.</p> - -<p>Wine, origin of the name, 57;<br /> - <span style="margin-left: 1em;">praises of, 65;</span><br /> - <span style="margin-left: 1em;">different kinds, 43 to 57;</span><br /> - <span style="margin-left: 1em;">Homer dissuades from the free use of, 16;</span><br /> - <span style="margin-left: 1em;">evils of drunkenness, 672;</span><br /> - <span style="margin-left: 1em;">pure wine only to be used for religious purposes, 1107;</span><br /> - <span style="margin-left: 1em;">mixed wine, 667;</span><br /> - <span style="margin-left: 1em;">unmixed wine, 673;</span><br /> - <span style="margin-left: 1em;">sweet wine, 207;</span><br /> - <span style="margin-left: 1em;">scented wine, 53;</span><br /> - <span style="margin-left: 1em;">spiced wine, 52.</span></p> - -<p>Wives, doubtful whether Socrates had two, 889;<br /> - <span style="margin-left: 1em;">concubines tolerated by, 890;</span><br /> - <span style="margin-left: 1em;">many wives of Hercules and of Theseus, 891;</span><br /> - <span style="margin-left: 1em;">of Philip, 892;</span><br /> - <span style="margin-left: 1em;">complaints against, 894.</span></p> - -<p>Women said to be fond of drinking, 696;<br /> - <span style="margin-left: 1em;">wine forbidden to them by the Romans, 696;</span><br /> - <span style="margin-left: 1em;">restraints on, in Syracuse, 835;</span><br /> - <span style="margin-left: 1em;">liberty of, among the Sybarites, 835;</span><br /> - <span style="margin-left: 1em;">among the Tyrrhenians, 829;</span><br /> - <span style="margin-left: 1em;">infamous treatment of, 702, 826, 827, 840, 849, 866;</span><br /> - <span style="margin-left: 1em;">ruin of states attributed to, 896;</span><br /> - <span style="margin-left: 1em;">many beautiful, mentioned, 971.</span></p> - -<p>Woodcocks, 611.</p> - -<p>Words, dissertations on the use of particular, 605, 633, 705, 785.<br /><br /></p> - -<p><span class="smcap">Xanthus</span> the Lydian cited, 546, 654, 822, 826.</p> - -<p>Xenarchus cited, 105, 356, (poetic version, 1141,) - -<span class="pagenum">[Pg 1252]</span> - <span style="margin-left: 1em;">501, 578, 059, 671, 680, 696, 697, 755,</span><br /> - <span style="margin-left: 1em;">894, 910, 1085, 1107.</span></p> - -<p>Xenarchus the Rhodian, a drunkard, 689.</p> - -<p>Xenocrates cited, 288.</p> - -<p>Xenocrates the Chalcedonian, his laziness, 849.</p> - -<p>Xenophanes of Chalcedon wrote drinking songs, 5.</p> - -<p>Xenophanes of Colophon cited, 89, 580, 652, 669, 729,<br /> - <span style="margin-left: 1em;">(poetic version, 1182,) 737, 843.</span></p> - -<p>Xenophon cited, 25, 34, 37, 48, 80, 118, 157, 200, 205, 224, 233, 234,<br /> - <span style="margin-left: 1em;">254, 274, 275, 279, 289, 299, 344, 346, 347, 350, 395, 428, 436,</span><br /> - <span style="margin-left: 1em;">579, 580, 588, 614, 626, 630, 631, 647, 663, 668, 675, 685, 734,</span><br /> - <span style="margin-left: 1em;">743, 759, 770, 793, 807, 818, 825, 871, 939, 978, 980, 1041, 1045,</span><br /> - <span style="margin-left: 1em;">1096.</span><br /><br /></p> - -<p><span class="smcap">Young</span> wives, caution against marrying, 895.<br /><br /></p> - -<p><span class="smcap">Zacynthian</span> wine, 54.</p> - -<p>Zacynthians, the, inexperienced in war, 846.</p> - -<p>Zaleucus, his law against drunkenness, 677.</p> - -<p>Zariadres and Odatis, story of, 919.</p> - -<p>Zeneus, or Zenis, cited, 960.</p> - -<p>Zeno the Citiæan, his excuse for bad temper, 91;<br /> - <span style="margin-left: 1em;">his reproof of gluttony, 544;</span><br /> - <span style="margin-left: 1em;">cited, 254, 261, 367.</span></p> - -<p>Zenodotus cited, 19, 20, 159, 513, 649.</p> - -<p>Zenophanes cited, 921.</p> - -<p>Zoïlus the grammarian, a Deipnosophist, 2.</p> - -<p>Zopyra, a drunken woman, 697.</p> - -<div class="topspace2"></div> - -<hr class="r15" /> - -<p class="center">THE END.</p> - -<div class="topspace2"></div> -<hr class="chap" /> - -<p class="center">R. CLAY, PRINTER, BREAD STREET HILL.</p> -<hr class="chap" /> - -<div class="transnote"> -<p><span class="smcap">Transcriber's Notes.</span></p> -<p> 1. Silently corrected simple spelling, grammar, and typographical -errors.</p> -<p>2. The Index includes all three volumes and therefore has not been -linked to the relevant page numbers.</p> -<p>3. Rows of asterisks represent either an ellipsis in a poetry quotation -or a place where the original Greek text was too corrupt to be read by -the translator. 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